A BIBLICAL DISCOVERY 



Am I JEW or GENTILE ? 



OR THE 



CREATED ORIGIN of the RACES. 




0ass_JB£-l2JL 
Book.. 

COPYRIGHT DEPOSIT. 



A BIBLICAL DISCOVERY. 
AM I JEW 

OR 

GENTILE? 

OR THE 

Created Origin of the Races. 



THOMAS A : ^ DA VIES, 



by V^< 



AUTHOR OF 

Cosmogony or Mysteries of Creation, being an Analysis 

of the natural facts stated in the Hebraic Account of 

Creation, supported by the development of existing 

acts of God towards Matter. Genesis Disclosed. 

Adam and Ha-Adam. Answer to Hugh Miller. 

An Appeal of a Layman to the Committee 

on the Revision of the English Version 

of the Holy Scriptures, to have 

Adam restored to the English 

Genesis where it had been -^ ^ -, // / 7f'3 



levft out by forme^ a ' 



ti'anslators 




NEW YORK : 
G. W. DILLINGHAM, PUBLISHER, 

Successor to G. W. Carleton & Co. 









Copyright 1893, 
By THOMAS A. DAVIES. 

{Right of Translation reserved^ 



INTRODUCTION. 

This work is the resume or corrollory from 
various publications on the same general subject 
by the author which have extended through a 
period of over forty years, and can be stated 
succintly as the misuse of two English words 
in the King James Bible — The one word being 
" Man," used indiscriminately for Adam and 
The Adam in the Genesis, and the other is the 
word "So," at the head of Gen. I., 27, in the 
place of " And," the proper Hebrew word. In 
the Oxford Revision lately published, one of 
these errors has been rectified by returning the 
Hebrew word " And " to its long lost place and 
deposing the usurper " So " from its high and 
commanding position for mischief. The other 
error still remains in our Bible and in the 
Oxford Revision, as there is no equivalent word 
in the English language for Adam ''male and 
female " created (Gen, I., 26,) or The Adam 



a single "male" created (Gen. I., 27.) By- 
restoring these Hebrew terms to their proper 
places, it becomes apparent that the first verse 
records the creation of a class of human beings, 
while the second records the creation of the 
Hebrews, and that The Adam was a represen- 
tative Hebrew and the created head of the 
Jewish line, which evolved the Saviour of man- 
kind. This would seem to prove the Divinity 
of Jesus Christ and Christianity as being an 
original design of the Creator. By restoring 
these terms the flood only destroyed the de* 
scendants of The Adam, except Noah and his 
family, leaving the descendants of Adam un- 
harmed by that punishment. 

The author invites the most searching 
criticisms on the positions taken, for if he is 
right, truth should be inscribed on the portals 
of the Gateway to Divine Revelation in the 
English as contained in the Hebrew. 



AM I JEW OR GENTILE? 



This important question has been substantially 
raised by the Oxford Revision of the Holy 
Scriptures, completed a short time since and 
published to the Christian world. It arises from 
the fact, that the Revisers have dropped the 
word "So" at the head of Gen. I., 27, which 
appears in our Bible, and have placed in its 
stead in the Revision, the proper Hebrew word 
" And." The true understanding and proper 
rendering of " Man " in both, Gen. I., 26 and 27, 
would seem to settle the vexed question of the 
creative origin of mankind. 

The word "So" in our Bible, to the general 
or careless reader, made the creative act in 
Gen. I, 26, a declaration of God's intention to 
create what he did create in Gen. I, 27. While 
the word " And " indicates, as it does in every 
other Verse of the First Chapter, an additional 
something, and in this case an additional act of 
creation. By the replacing of Adam in the 
26th Verse, and The Adam in the 27th Verse, 
which are the corresponding terms in the 



4 A?n I Jew or Gentile ? 

Hebrew for " Man " in the Bible and in the 
Revision, it becomes strikingly apparent that 
these two verses record two separate and distinct 
creative acts, of two seperate and distinct 
portions of mankind. 

By looking over the rules established for the 
guidance of the Oxford Revisers, we can see why 
they did not replace Adam and The Adam in 
the Revision, if they desired ever so much to do 
so. These were the rules by which they were 
to be guided. 

1. To introduce as few alterations as possible 
into the Text of the Authorized Version con- 
sistent with faithfulness. 

2. To limit, as far as possible, the expression 
of such alterations to the language of the 
Authorized and earlier English Versions. 

3. That the Text to be adopted be that for 
which the evidence is decidedly preponderating, 
and that where the Text so adopted differs from 
that which the Authorized Version was made, 
the alteration be indicated in the margin. 

From this it will be seen that the power and 
scope of the Revision Committee to make 
changes from the Authorized Version were lim- 
ited, and the knowledge of this fact will be 
gratifying to the whole Christian world. Nothing 
is more repugnant to Christians than radical 
alterations in the Bible Text, while there is 



Read and See. 5 

nothing more searching than desires for clear 
explanations of obscure portions. 

While this is so in the general, we are all 
interested in having the account of the creation 
of our ancestors as clearly stated as it is possible 
to obtain it from the Hebrew, and if the Hebrew 
terms themselves are not used, any true explana- 
tion relating to the English terms will unquestion- 
ably be hailed as true Bible teachings. 

It may be interesting to the English reader to 
whom this little work is more particularly 
addressed, in the hope of making clearer what 
has been regarded as obscure, to know the 
history of our various Versions of the Bible, 
which we take from the Oxford Revision. 

" The English Version of the New Testament 
here presented to the reader, is a Revision of 
the translation published in the year of Our Lord 
1611, and commonly known by the name of the 
Authorized Version. 

That translation was the work of many hands 
and of several generations. The foundation 
was laid by William Tyndale. His translation 
of the New Testament was the true primary 
Version. The Versions that followed were 
either substantially reproductions of Tyndale's 
translations in its final shape or revisions of 
Versions that had been themselves almost entirely 
based on it- Their successive changes may be 



6 A?n I few or Gentile? 

recognized in this continuous work of authorita- 
tive revision : First, the publication of the Great 
Bible of 1539-41, in the reign of Henry the 
VIII ; next the publication of the Bishops Bible 
of 1568 and 1572, in the reign of Elizabeth ; and 
lastly, the publication of the King's Bible of 1611, 
in the reign of James I. Beside these, the 
Geneva Version of 1560, itself founded on 
Tyndale's translations, must here be named, 
which though not put forth by authority, was 
widely circulated in this country and largely 
used by King James' translators." 

We can all see from this that our King James 
Bible was framed from manuscripts, claimed to 
have been written by inspired writers. 

The general account of the creation in Genesis 
is founded upon the application of God's Laws, 
called Natural Laws, to matter. The inspired, 
in writing: this account, handles all these laws 
in creating, combining, in reproducing and in 
setting the heavenly bodies of the Universe in 
motion, which the most skilled scientist or 
philosopher of to-day would use in the lecture 
room before his students. Most of these laws 
have been discovered since the translations 
of these manuscripts, while the scientist and 
philosopher have unearthed these manuscripts 
and their inspiration, by developing God's Acts 
in Nature. 



Read and See. 7 

While the Genesis is the gate-way to Divine 
Revelation, it is a purely scientific account and 
the record of Divine law as applied to matter. 
It is a simple and concise statement of facts. 
No dogmas or religious creeds are referred to 
or hinted at, so that the explanations of the 
principles laid down there, while they give 
strength to the Christian faith, are to be tested 
more by discovered natural laws than by simple 
faith in their truth. 

Without a further and clearer explanation of 
this English word "Man," used by translators 
in our Bible in the creative account, (as there is 
no explanation of the term given there,) our 
belief naturally takes a wider range from actual 
knowledge and experience, than the imprint 
can hold us to. We see and we know, and we 
would like to read as we see and know; but we 
cannot, from the fact that we are unable to 
compass the meaning of " Man" in that con- 
nection. 

This has aroused the author to a research to 
see where the truth lay. The result of that 
research, although continued diligently for many 
years, has never till quite lately crystallized into 
a consistent and satisfactory form, which he is 
now willing to give to his fellow readers, and if it 
produces an effect on any other class, he will 
be so much the more gratified. 



8 Am I Jew or Gentile ? 

The conclusion arrived at is, that the Hebrew 
record of the Creation of Mankind is exactly 
correct, and in accordance with the developed 
laws of God, the most prominent of which is His 
Divine law of reproduction, " after its kind," so 
persistently repeated in the First Chapter of 
Genesis. That the record explains itself clearly 
and needs no manisms of construction, and 
that it accords harmoniously with the present 
received opinions of mankind, if read in the 
Hebrew. 

In reading any language, when we come to a 
term which we do not understand, or its meaning 
is doubtful, we refer to the standard dictionary 
of the language for information. In reading the 
Genesis as it is usually read, the ordinary reader 
would probably find nothing to criticise; but if 
Tie is an accurate reader and desires to under- 
stand what he reads, he will ask himself what 
" Man " means in the creative account, as used 
in the following verses in our Bible and in the 
Oxford Revision. 

GENESIS I. 
****** 

26. And God said, let us make "Man" in 
our image, after our likeness, and let " them " 
have dominion over the fish of the sea, and over 
the fowl of the air, and over the cattle, and over 



Read ami See. 9 

all the earth, and over every creeping thing that 
creepetli upon the earth. 

27. And God created " Man " in His own 
image, in the image of God created he him, 
male and female created he them. 

****** 

The reader takes up his Webster's Dictionary 
and turns to "Man," and finds the following 
definitions : 

MAN. An individual of the human race ; a 
human being ; a person ; a grown up male, 
as distinguished from a woman or boy ; the 
human race ; mankind ; the totality of men ; 
sometimes the male part of the race, as dis- 
tinguished from the female ; one possessing 
in a high degree the distinguishing qualities 
of manhood ; one of manly strength or 
virtue ; a servant of the male sex ; a vassal ; 
a subject ; a married man or husband ; a 
piece with which a game as chess or drafts 
is played. 

Which of these definitions is the reader to 
apply to the term "Man" in this creative account ? 
He is puzzled and perplexed ; but a Hebrew 
scholar steps in here and comes to his assistance. 
He opens the Hebrew Dictionary and finds that 
the Hebrew term for Man is Ish, as pronounced 
in English, and the Hebrew scholar is still more 
perplexed when he finds no word Ish in the 
creative account. He then begins to examine 
the record itself, for being acquainted with 



10 Am I Jew or Gentile? 

Scriptures, he finds in Gen. V., 2, just the 
definition which he desires, and in the creative 
account, the corresponding place of the term 
defined. He then reads in Gen. I., 26, the 
account of the making of Adam, and the 
definition of this term Adam in Gen. V., 2. 

GENESIS I. 

26. And God said, let us make Adam in our 
own image, after our likeness, and let them 
have dominion over the fish of the sea, and 
over the fowl of the air, and over the cattle, and 
over all the earth, and over every creeping thing 
that creepeth upon the earth. 

The Hebew Scholar now begins to investigate. 
He reads the mosaic definition of Adam used in 
the creative account thus : 

"Male and female created he them, and 
blessed them, and called their name Adam in 
the day when they were created." Gen. V., 2. 

Here, then, is the name "Adam" in the 
creative account and its definition " male and 
female," created, not born of a woman, but 
brought into complete existence like all other 
things in the Genesis, without parents, or in 
other words by fiat. 

All the various meanings attached to "Man " 
in English and Ish in the Hebrew are people 
with parents, born of a woman and grown up 
from birth to manhood. There is no one word 



Read and See. 11 

in the English language, and but one word in 
the Hebrew, and that is the word Adam, that 
signifies "male and female," created, complete, 
and not born of a woman. 

In like manner there is no one word in the 
English language, and but one in the Hebrew, 
and that is The Adam, that signifies a single 
male, created, complete, and not being born of 
a woman. 

In like manner Adam is used to denote the 
descendants of Adam "created," in the Scriptures, 
and then its meaning can be correctly defined 
as "Man," because they are people born of a 
woman. 

The same applies to The Adam and his 
descendants. 

We now pass to the Second Division of the 
Creation of mankind, as stated in the Hebrew. 

GENESIS I. 
% * * * * * 

27. And God created The Adam in his own 
image, in the image of God created he him, 
male and female, created he them. 

The Hebrew Scholar will inform the reader, 
that in this Verse where Ha the Hebrew for 
" the " is used in connection with Adam, it is 
The Adam, being the identification of an 



12 Am I Jew or Gentile 2 

individual governed by " him " in the same 
sentence. 

The usual rendering of The Adam in all 
translations has been "the man," while in many 
places clearly indicating The Adam, it is 
rendered " man," "men," "man's" and " men's." 
In our Bible and in the Revision, in Gen. I., 27, 
it is rendered "man," simply without the 
designating article "the." 

The same reasoning as to the use of this term 
" man " instead of Adam in the 26th Verse, will 
equally apply to the use of "man" in the 27th 
Verse, instead of The Adam, except as to the 
omission of " the." 

It would undoubtedly be clearer to the English 
reader to have used the Hebrew terms in these 
two Verses, rather than take him through the 
circumlocution of a special education on the 
subject. Still, he might not compass the real 
meaning of the Hebrew terms without some 
explanation. But when he reads further on in 
the Genesis and finds this term The Adam used 
almost continuously, he would himself be put 
upon his enquiry as to its true meaning in 
Gen. I., 27. 

Having thus stated these two creative acts, 
let us now analyze them as compared the one 
with the other, and ascertain if possible wherein 
they differ. The language used in Gen. I., 26, 



Read and See. 13 

is : " And God said, let us make Adam in our 
image, after our likeness." Whatever us and 
our mean in this connection is not explained 
by the record itself, but one thing is certain, it 
means something. The expression, "in our 
image after our likeness," is distinctly a different 
quality as a whole from that of The Adam, 
created in Gen. I., 27, when it says: "And 
God created The Adam in his own image, in 
the image of God created he him." 

Comparing the language and terms of the two 
acts, and the subjects of them, it must be 
admitted that they differ essentially in terms. 
It would take more knowledge than we possess 
on the subject of the Creation, to point out 
the exact differences in these two Divine Acts ; 
but if language means any thing, there is a 
difference, and that difference alone is sufficient 
for any one to say, without fear of contradiction, 
that there are as recorded, two> seperatev acts of 
making and creating, to say nothing of the 
fact, that in the one act Adam means "male 
and female," while in the second The Adam 
was^a single "male." 

These slight differences in rendering the 
original terms of the Hebrew into English, does 
not in the least effect the account in the Hebrew, 
as that is a fixed inspired record, which some 
may conceive, and others misconceive, and it 



14 Am I Jew or Gentile? 

is only by applying the microscope of exact 
knowledge that its truths are gradually developed 
The reader will observe in the Second Chapter 
of Genesis, and 19th Verse, that Adam is there 
used for the first time in our King James Bible. 
If he had been confused before, he would be 
still more confused at this sudden introduction 
of an unexplained name or term. 

The Oxford Revision has delayed the intro- 
duction of Adam to the reader, to Gen. III., 17, 
for what reason cannot be imagined. It is, 
however, equally abrupt in the narrative and 
equally without explanation of meaning to the 
reader. 

We now give to the English reader the two 
Verses, Gen. I., 26, 27, as they are in our Bible, 
in the Oxford Revision, and in the Hebrew, that 
he may see for himself that all three mean the 
same, when he knows what " Man " means and 
stands for in these English Versions. 

GENESIS I. 



THE CREATION OF ADAM. 

BIBLE. 

26. And God said, let us make man in our 
image, after our likeness, and let them have 
dominion over the fish of the sea, and over the 
fowl of the air, and over the cattle, and over all 



Read and See. 15 

the earth, and over every creeping thing that 
creepeth upon the earth. 

REVISION. 

26. And God said, let us make man in our 
image, after our likeness, and let them have 
dominion over the fish of the sea, and over the 
fowl of the air, and over the cattle, and over all 
the earth, and over every creeping thing that 
creepeth upon the earth. 

HEBREW. 

26. And God said, let us make Adam in oui 
image, after our likeness, and let them have 
dominion over the fish of the sea, and over the 
fowl of the air, and over the cattle, and over all 
the earth, and over every creeping thing that 
creepeth upon the earth. 

THE CREATION OF THE ADAM. 

BIBLE. 

27. So God created man in his own image, 
in the image of God created he him, male and 
female, created he them. 

revision. 
27. And God created man in his own image, 
in the image of God created he him, male and 
female, created he them. 

HEBREW. 

27. And God created The Adam in his own 
image, in the image of God created he him, 
male and female, created he them. 



16 Am I Jew or Gentile? 

We have referred before to the fact, that in 
our Bible the word "So" appears at the 
beginning of Verse 27, while the Revision has 
dropped that word and given the correct 
Hebrew word "And" in its place, which word 
indicates that something additional was to be 
recorded as created, not before recorded. 

The conclusions to be drawn from these 
names, Adam and The Adam, as to what was 
created under them, are not constructions, but 
are facts. While no one can tell how many of 
mankind were created under the name Adam, 
we can with certainty say that there were more 
than was created under the name The Adam. 
Another point we can be certain of, and that 
is, that all of mankind created were created 
under one or both of these names. 

We will now proceed with the Hebraic 
history, which more particularly, as will be seen 
by the reader, relates to The Adam, and 
continue it to the Ninth Chapter of the Genesis, 
when the The Adam's were dispersed among 
the Isles of the Gentiles and the nations of the 
earth. 

In order that this work shall not exceed 
certain limits, those Verses only will be quoted 
which contain Adam or The Adam, leaving the 
reader to refer to the Bibles for further infor- 
mation. 



Read and See. 17 

GENESIS, CHAPTER II. 



BIBLE. 

5. And every plant of the field before it 
was in the earth, and every herb of the field 
before it grew ; for the Lord God had not caused 
it to rain upon the earth, and there was not a 
man to till the ground. 

REVISION. 

5. And no plant of the field was yet in the 
earth, and no herb of the field had yet sprung 
up ; for the Lord God had not caused it to rain 
upon the earth, and there was not a man to till 
the ground. 

HEBREW. 

5. And no plant of the field was yet in the 
earth, and no herb of the field had yet sprung 
up ; for the Lord God had not caused it to rain 
upon the earth, and there was not an Adam to 
till the ground. 

Note. — The reader can put his own construction of the meaning 
or Adam in this Verse. As the meaning to us is ambiguous, we do 
not pretend any explanation. The Bible has it Man, and the Revision 
has it Man. 



BIBLE. 

7. And the Lord God formed man of the 
dust of the ground, and breathed into his nostrils 
the breath of life, and man became a living soul. 

REVISION. 

7. And the Lord God formed man of the 



18 Am I Jew or Gentile ? 

dust of the ground, and breathed into his nostrils 
the breath of life, and man became a living soul. 

HEBREW. 

1. And the Lord God formed The Adam of 
the dust of the ground, and breathed into his 
nostrils the breath of life, and The Adam 
became a living soul. 

Note. — The manner of making The Adam is specific and plain 
to the reader, and needs no comment. The Bible has '" the man," 
and Revision " the man," while the Hebrew is The Adam. 



BIBLE. 

8. And the Lord God planted a garden 
eastward in Eden, and there he put the man 
whom he had formed. 

REVISION. 

8. And the Lord God planted a garden 
eastward in Eden, and there he put the man 
whom he had formed. 

HEBREW. 

8. And the Lord God planted a garden 
eastward in Eden, and there he put The Adam 
whom he had formed. 

Note. — The Bible and Revision each render The Adam as 
"the man," while the Hebrew is The Adam. 



BIBLE. 

15. And the Lord God took the man and put 
him into the garden of Eden, to dress it and 
to keep it. 



Read and See. 19 

REVISION. 

15. And the Lord God took the man and put 
him into the Garden of Eden, to dress it and 
to keep it. 

HEBREW. 

15. And the Lord God took The Adam and 
put him into the Garden of Eden, to dress it 
and to keep it. 

Note. — In this verse, the Bible has The Adam " the man," and 
the Revision the same, while the Hebrew is The Adam. 



BIBLE. 

16. And the Lord God commanded the man, 
saying, of every tree of the garden thou mayest 
freely eat. 

REVISION. 

16. And the Lord God commanded the man, 
saying, of every tree of the garden thou mayest 
freely eat. 

HEBREW. 

16. And the Lord God commanded The 
Adam, saying, of every tree of the garden thou 
mayest freely eat. 

Note.— In this verse, the Bible has The Adam " the man," 
the Revision the same, while the Hebrew is The Adam. 



bible. 
18. And the Lord God said, it is not good 
that the man should be alone; I will make him 
an help meet for him. 



20 Am I Jew or Gentile ? 

REVISION. 

18. And the Lord God said, it is not good 
that the man should be alone ; I will make him 
an help meet for him. 

HEBREW. 

18. And the Lord God said, it is not good 
for The Adam should be alone ; I will make 
him an help meet for him. 

Note. — In this verse, the Bible has The Adam "the man," 
and the Revision the same, while the Hebrew is The Adam. 



BIBLE. 

19. And out of the ground the Lord God 
formed every beast of the field, and every fowl 
of the air, and brought them unto Adam, to 
see what he would call them ; and whatsoever 
Adam called every living creature, that was the 
name thereof. 

REVISION. 

19. And out of the ground the Lord God 
formed every beast of the field, and every fowl 
of the air, and brought them unto the man, to 
see what he would call them; and whatsoever the 
man called every living creature, that was the 
name thereof. 

HEBREW. 

19. And out of the ground the Lord God 
formed every beast of the field, and every fowl 
of the heaven, and brought them unto The 
Adam, to see what he would call them ; and 



Read and See. 21 

whatsoever The Adam called every living 
creature, that was the name thereof. 

Note.— In this verse, the Bible has The Adam "Adam," and 
the Revision has it " the man," while the Hebrew is The Adam. 



BIBLE. 

20. And Adam gave names to all cattle, and 
to the fowl of the air, and to every beast of the 
field ; but for Adam, there was not found an 
help meet for him. 

REVISION. 

20. And the man gave names to all cattle, 
and to the fowl of the air, and to every beast 
of the field ; but for man, there was not found 
an help meet for him. 

HEBREW. 

20. And The Adam gave names to all cattle, 
and to the fowl of the air, and to every beast 
of the field ; but for Adam, there was not found 
an help meet for him. 

Note. — In this verse, the Bible has The Adam " Adam," while 
in the second instance it has "Adam," and the same appears in the 
Hebrew. 

The Revision hss The Adam " the man," and in the second 
instance, for Adam in the Hebrew it has "man," while the Hebrew 
has The Adam in the first instance, and Adam in the second. The 
term Adam in the Hebrew seems somewhat obscure, and no explanation 
is given, except it refers to The Adam, the individual. 



BIBLE. 

21. And the Lord God caused a deep sleep 
to fall upon Adam, and he slept ; and he took 



22 Am I Jew or Gentile? 

one of his ribs and closed up the flesh instead 
thereof. 

REVISION. 

21. And the Lord God caused a deep sleep 
to fall upon the man, and he slept ; and he took 
one of his ribs and closed up the flesh instead 
thereof. 

HEBREW. 

21. And the Lord God caused a deep sleep 
to fall upon The Adam, and he slept ; and he 
took one of his ribs and closed up the flesh 
instead thereof. 

Note.— In this verse, the Bible has The Adam "Adam." 
The Revision has it " the man," while the Hebrew is The Adam. 



BIBLE. 

22. And the rib which the Lord God had 
taken from man, made he a woman, and 
brought her unto the man. 

REVISION. 

22. And the rib which the Lord God had 
taken from the man, made he a woman, and 
brought her unto the man. 

HEBREW. 

22. And the rib which the Lord God had 
taken from The Adam, made he a woman, and 
brought her unto The Adam. 

Note. — In this verse, the Bible has The Adam "Adam." The 
Revision has it " the man," while the Hebrew is The Adam. 

It will be observed by the reader that "man" ends the verse 
in each instance. This is the translation of the Hebrew term Ish, 
which has no necessary connection with either Adam or The Adam. 



Read and See. 23 

BIBLE. 

23. And Adam said, this is now bone of my 
bones, and flesh of my flesh ; she shall be called 
woman, because she was taken out of man. 

REVISION. 

23. And the man said, this is now bone of 
my bones, and flesh of my flesh ; she shall be 
called woman, because she was taken out of 
man. 

HEBREW. 

23. And The Adam said, this is now bone 
of my bones, and flesh of my flesh ; she shall be 
called woman, because she was taken out of 
man. 

Note. — In this verse, the Bible for The Adam in the first in- 
stance it has " man," in the second instance " the man." The Re- 
vision in the first instance has " the man," and "the man" in the 
second, while in the Hebrew it is The Adam. 



bible. 
25. And they were both naked, the man 
and his wife, and were not ashamed. 

REVISION. 

25. And they were both naked, the man and 
his wife, and were not ashamed. 

HEBREW. 

25. And they were both naked, The Adam 
and his wife, and were not ashamed. 

Note. — In this verse, the Bible has The Adam " the man," and 
the Revision the same, while the Hebrew is The Adam. 



24 Am I Jew or Gentile ? 

GENESIS, CHAPTER III. 



BIBLE. 

8. And they heard the voice of the Lord 
God walking in the garden, in the cool of the 
day ; and Adam and his wife hid themselves 
from the presence of the Lord God, amongst the 
trees of the garden. 

REVISION. 

8. And they heard the voice of the Lord 
God walking in the garden, in the cool of the 
day ; and the man and his wife hid themselves 
from the presence of the Lord God, amongst 
the trees of the garden. 

HEBREW. 

8. And they heard the voice of the Lord 
God walking in the garden, in the cool of the 
day ; and The Adam and his wife hid them- 
selves from the presence of the Lord God, 
amongst the trees of the garden. 

NoTE.--In this verse, the Bible has The Adam "Adam," the 
Revision has it " the man," while the Hebrew is The Adam. 



BIBLE. 

9. And the Lord God called unto Adam, and 
said unto him, where art thou. 

REVISION. 

9. And the Lord God called unto the man, 
and said unto him, where art thou. 



Read and See. 25 

HEBREW. 

9. And the Lord God called unto The 
Adam, and said unto him" where art thou. 

Note. — In this verse, the Bible has The Adam " Adam," the 
Revision " the man," while the Hebrew is The Adam. 



BIBLE, 

12. And the man said, the woman whom 
thou gavest to be with me, she gave me of the 
tree and I did eat. 

REVISION. 

12. And the man said, the woman whom 
thou gavest to be with me, she gave me of the 
tree and I did eat, 

HEBREW. 

12. And The Adam said, the woman whom 
thou gavest to be with me, she gave me of the 
tree and I did eat. 

Note. — In this verse, the Bible has The Adam "the man," 
and the Revision has it " the man," while the Hebrew is The Adam. 



BIBLE. 

17. And unto Adam he said, because thou 
had hearkened unto the voice of thy wife and 
hast eaten of the tree of which I commanded 
thee, saying : Thou shalt not eat of it ; cursed 
is the ground for thy sake. In sorrow shalt 
thou eat of it all the days of thy life. 



26 Am I Jew or Gentile ? 

REVISION. 

17. And unto Adam he said, because thou 
hast hearkened unto the voice of thy wife and 
hast eaten of the tree of which I commanded 
thee, saying : Thou shall not eat of it ; cursed 
is the ground for thy sake. In toil shalt thou 
eat of it all the days of thy life. 

HEBREW. 

17. And unto Adam he said, because thou 
hast hearkened unto the voice of thy wife and 
hast eaten of the tree of which I commanded 
thee, saying : Thou shall not eat of it ; cursed 
is the ground for thy sake. In pain shall thou 
eat of it all the days of thy life. 

Note. — In the Bible, in the Revision and in the Hebrew^the 
same term Adam is used. Why the article '"The" is dropped from 
the Hebrew body term Adam cannot be explained; but the identity 
of The Adam, the individual, is so unmistakable, that Adam in this 
place is the exact equivalent of The Adam. Other instances of this 
kind will be found as we go on. 



BIBLE. 

20. And Adam called his wife's name Eve, 
because she was the mother of all living. 

REVISION. 

20. And the man called his wife's name Eve, 
because she was the mother of all living. 

HEBREW. 

20. And The Adam called his wife's name 
Eve, because she was the mother of all living. 

Note. — In this verse, the Bible has for The Adam "Adam," 
and the Revision has " the man," while the Hebrew term is The 
Adam. 



Read and See. 27 

BIBLE. 

21. Unto Adam also and to his wife, did the 
Lord God make coats of skins, and clothed 
them. 

REVISION. 

21. And the Lord God made for Adam and 
for his wife, coats of skins, and clothed them. 

HEBREW. 

21. Unto Adam and to his wife, did the 
Lord God make coats of skins, and clothed 
them. 

Note.— In this verse, and also in the Revision, each have Adam 
for Adam in the Hebrew. The individuality of The Adam is unmis- 
takable as the husband of Eve. 



BIBLE. 

22. And the Lord said, behold the man is 
become as one of us, to know good and evil. 
And, now lest he put forth his hand and take 
also of the tree of life, and eat and live forever. 

REVISION. 

22. And the Lord God said, behold the man 
is become as one of us, to know good and evil. 
And now, lest he put forth his hand and take 
also of the tree of life, and eat and live forever. 

HEBREW. 

22. And the Lord God said, behold The 
Adam is become as one of us, to know good and 
evil. And now, lest he put forth his hand and 



28 A?n I Jew or Gentile? 

take also of the tree of life, and eat and live 
forever. 

Note. — In this verse, the Bible has for The Adam " the 
man," and so has the Revision, while the Hebrew is The Adam. 



BIBLE. 

24. So he drove out the man ; and he placed 
at the east of the Garden of Eden, cherubims 
and a flaming sword, which turned every way 
to keep the way of the tree of life. 

REVISION. 

24. So he drove out the man ; and he placed 
at the east of the Garden of Eden, the cherubim 
and the flame of a sword, which turned every 
way to keep the way of the tree of life. 

HEBREW. 

24. And he drove out The Adam ; and he 
placed at the east of the Garden of Eden, the 
cherubim and the flame of the sword, which 
turned every way to keep the way of the tree of 

life. 

Note. — In this verse, the Bible has for The Adam " the man," 
and the Revision has the same, while the Hebrew is The Adam. 



Read a?id See. 29 

GENESIS, CHAPTER IV. 
****** 



BIBLE. 

1. And Adam knew Eve his wife ; and she 
conceived and bare Cain and said, I have gotten 
a man from the Lord. 

REVISION. 

1. And the man knew Eve his wife ; and 
she conceived and bare Cain and said, I have 
gotten a man with the help of the Lord. 

HEBREW. 

1. And The Adam knew Eve his wife ; and 
she conceived and bare Cain and said, I have 
gotten a man with the help of the Lord. 

Note. — In this verse, the Bible has for The Adam "Adam," 
the Revision has " the man," while in the Hebrew it is The Adam. 



BIBLE. 

25. And Adam knew his wife again, and she 
bare a son and called his name Seth ; for God, 
said she, hath appointed me another seed instead 
of Abel, whom Cain slew. 

REVISION. 

25. And Adam knew his wife again, and she 
bare a son and called his name Seth ; for, said 
she, God hath appointed me another seed in- 
stead of Abel, for Cain slew him. 



30 Am I Jew or Gentile ? 

HEBREW. 

25. And Adam knew his wife again, and she 
bare a son and called his name Seth ; for, said 
she, God hath appointed me another seed in- 
stead of Abel, for Cain slew him. 

Note.— In this verse, the Bible, the Revision and the Hebrew 
have "Adam" in the place of The Adam, his individuality being 
unmistakable. 



GENESIS, CHAPTER V. 



BIBLE. 

1. This is the Book of the generations of 
Adam, in the day that God created man, in the 
likeness of God made he him. 

REVISION. 

1. This is the Book of the generations of 
Adam, in the day that God created man, in the 
likeness of God made he him. 

HEBREW. 

1. This is the Book of the generations of 
Adam, in the day that God created Adam, in the 
likeness of God made he him. 

Note. — In this verse, the Bible and the Revision each have 
Adam in the first instance and " man " in the second, while the 
Hebrew is Adam in the first instance and Adam in the second in- 
stance. There might be some doubt as to what Adam meant in the 
Hebrew without the word " him " in the same sentence governing its 
meaning ; but as it reads in that connection, it is a clear identification 
of The Adam. 



Read and See. 31 

BIBLE. 

2. Male and female created he them, and 
blessed them, and called their name Adam in the 
day when they were created. 

REVISION. 

2. Male and female created he them, and 
blessed them, and called their name Adam in the 
day when they were created. 

HEBREW. 

2. Male and female created he them, and 
blessed them, and called their name Adam in the 
day when they were created. 

Note. — In this verse, in the Bible, in the Revision and in the 
Hebrew, the Hebrew term Adam is correctly rendered and stands for 
*'male and female" of the human races, created by fiat. 



BIBLE. 

3. And Adam lived an hundred and thirty 
years, and begat a son in his own likeness, after 
his image ; and called his name Seth. 

REVISION. 

3. And Adam lived an hundred and thirty 
years, and begat a son in his own likeness, after 
his image ; and called his name Seth. 

HEBREW. 

S. And Adam lived an hundred and thirty 
years, and begat a son in his own likeness, after 
his image ; and called his name Seth. 

Note. — In this verse, the Bible, the Revision and the Hebrew 
each contain Adam properly, in place for The Adam, the identifica- 
tion of this individual being unmistakable. 



&£ Am I Jew or Gentile ? 

BIBLE. 

4. And the days of Adam after he had be- 
gotten Seth, were eight hundred years, and he 
begat sons and daughters. 

REVISION. 

4. And the days of Adam after he had be- 
gotten Seth, were eight hundred years, and he 
begat sons and daughters. 

HEBREW. 

4. And the days of Adam after he had be- 
gotten Seth, were eight hundred years, and he 
begat sons and daughters. 

Note. — In this verse, the Bible, the Revision and the Hebrew 
each contain Adam properly rendered in place for The Adam, the 
identification of this individual being unmistakable. 



BIBLE. 

5. And all the days that Adam lived were 
nine hundred and thirty years, and he died. 

REVISION. 

5. And all the days that Adam lived were 
nine hundred and thirty years, and he died. 

HEBREW. 

5. And all the days that Adam lived were 
nine hundred and thirty years, and he died. 

Note. — In this verse, in the Bible, in the Revision and in the 
Hebrew, each contain Adam properly rendered, in place of The. 
Adam, the identification of this individual being unmistakable. 



Read and See. 33 

GENESIS, CHAPTER VI. 



BIBLE. 

1. And it came to pass, when men began to 
multiply on the face of the earth, and daugh- 
ters were born unto them. 

REVISION. 

1. And it came to pass, when men began to 
multiply on the face of the ground, and daugh- 
ters were born unto them. 

HEBREW. 

1. And it came to pass, when The Adam 
began to multiply upon the face of the earth, and 
daughters were born unto them. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam is rendered " men," while in the Hebrew it is The Adam. 



BIBLE. 

2. That the sons of God saw the daughters 
of men, that they were fair ; and they took them 
wives of all which they chose. 

REVISION. 

2. That the sons of God saw the daughters 
of men, that they were fair ; and they took them 
wives of all that they chose. 

HEBREW. 

2. That the sons of God saw the daughters 



34 Am I Jew or Gentile? 

of The Adam, that they were fair; and they took 
them wives of all which they chose. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam in each is rendered " men," while in the Hebrew it is The 

Adam. 

******* 



BIBLE. 

3. And the Lord said, My spirit shall not. 
always strive with man, for that he also 
is flesh ; yet his days shall be an hundred and 
twenty years. 

REVISION. 

3. And the Lord said, My spirit shall not 
strive with man forever, for that he is also flesh; 
yet shall his days be an hundred and twenty 
years. 

HEBREW. 

3. And the Lord said, My spirit shall not 
always strive with Adam, for that he is also 
flesh ; yet his days shall be an hundred and 
twenty years. 

Note. — In this verse, in the Bible and in the Revision, in each, 
Adam is rendered "man," while the Hebrew term Adam is equiva- 
lent to The Adam, the individual, governed by "he" in the same 
sentence. 



BIBLE. 

4. There were giants in the earth in those 
days, and also after that, when the sons of God- 
came in unto the daughters of men, and they 
bare children to them ; the same became mighty 
men, which were of old, men of renown. 



Read and See. 35 

REVISION. 

4. The Nephilim were in the earth in these 
days, and also after that, when the sons of God 
came in unto the daughters of men, and they 
bare children to them; the same were the mighty 
men, which were of old, the men of renown. 

HEBREW. 

4. There were giants in the earth in those 
days, and also after that, when the sons of God 
came in unto the daughters of The Adam, and 
they bare children to them ; the same became 
mighty men, which were of old, men of renown. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam in each is rendered "men," while in the Hebrew it is The 
Adam. 



BIBLE. 

5. And God saw that the wickedness of man 
was great in the earth, and that every imagination 
of the thoughts of his heart was only evil con- 
tinually. 

REVISION. 

5. And God saw that the wickedness of man 
was great in the earth, and that every imagina- 
tion of the thoughts of his heart was only evil 
continually. 

HEBREW. 

5. And God saw that the wickedness of The 
Adam was great in the earth, and that every im- 
agination of the thoughts of his heart was only 
evil continually. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam in each is rendered " man," while in the Hebrew it is The 
Adam. 



36 Am I Jew or Gentile? 

BIBLE. 

6. And it repented the Lord that he had 
made man on the earth, and it grieved him at his 
heart. 

revision. 

6. And it repented the Lord that he had 
made man on the earth, and it grieved him at 
his heart. 

HEBREW. 

6. And it repented the Lord that he had 
made The Adam upon the earth, and it grieved 
him to his heart. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam in each is rendered "man," while in the Hebrew it is The 
Adam. 



BIBLE. 

V. And the Lord said, I will destroy man, 
whom I have created, from the face of the earth; 
both man and beast, and the creeping thing 
and the fowls of the air ; for it repenteth me 
that I have made them. 

REVISION. 

7. And the Lord said, I will destroy man, 
whom I have created, from the face of the 
ground ; both man and beast, and creeping 
thing and fowl of the air ; for it repenteth me 
that I have made them. 

HEBREW. 

7. And the Lord said, I will destroy The 
Adam, whom I have created, from the face of 



Read and See. 37 

the ground ; from Adam unto beast, and the 
creeping thing and the fowl of the air ; for it 
repenteth me that I have made them. 

Note. —In this verse, which controls what was to be destroyed 
by flood, is wonderfully distorted from the Hebrew, both in the Bible 
and in the Revision. 

In the Bible, in the first instance, The Adam is rendered 
"man," and in the second instance is rendered "man;" also in 
the Revision the same ; while in the Hebrew, the first is The 
Adam and the second Adam. This is not all. In the Bible 
and in the Revision is inserted the following: "both man and 
beast," while in the Hebrew it is " from Adam unto beast," a very 
decided difference as to what was to be destroyed. See explanation in 
Note to Gen. VII., 23. 



GENESIS, CHAPTER VII. 



BIBLE. 

21. And all flesh died that moved upon the 
earth, both of fowl and of cattle, and of beast, 
and of every creeping thing that creepeth upon 
the earth, and every man. 

REVISION. 

21. And all flesh died that moved upon the 
earth, both fowl and cattle, and beast, and 
every creeping thing that creepeth upon the 
earth, and every man. 

HEBREW. 

21. And all flesh died that moved upon the 
earth, both of fowl and of cattle, and of beast, 



38 Am I Jew or Gentile ? 

and of every creeping thing that creepeth upon 
the earth, and every The Adam. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam is rendered "man," while in the Hebrew it is The Adam. The 
reader will notice that every The Adam died, not every Adam. 



BIBLE. 

23. And every living substance was destroyed 
which was upon the face of the ground, both 
man and cattle, and the creeping things and the 
fowl of the heaven ; and they were destroyed 
from the earth ; and Noah only remained alive, 
and they that were with him in the ark. 

REVISION. 

23. And every living thing was destroyed 
which was upon the face of the ground, both 
man and cattle, and creeping thing and fowl of 
the heaven ; and they were destroyed from the 
earth ; and Noah only was left, and thev that 
were with him in the ark. 

HEBREW. 

23. And every living substance was destroyed 
which was upon the face of the ground, both 
Adam and cattle, and the creeping things and 
the fowl of the heaven ; and they were destroyed 
from the earth ; and Noah only was left, and 
they that were with him in the ark. 

Note. — This verse, to the exact reader, is the most important 
one in the Genesis, as determining the extent of the flood, and is the 
only one casting a shadow upon the otherwise consistent account, by 
the use of Adam as being the subject destroyed. In the Bible and 
in the Revision, Adam in the Hebrew is rendered "man." We 
would accept Adam readily as the proper term, even though it 



Read and See. 39 

destroyed all of humanity, were it not that the term is so hemmed in, 
that its true meaning is The Adam. 

ist, Because the designating article " the," or prefix to Adam, 
is frequently dropped, as has been seen, when the individuality of 
The Adam is plain. 

2d, God said he would destroy The Adam by flood for cause, 
and we accept his word as truth. 

3d, In declaring what he would destroy in Gen. VI., 7, he said-. 
u I will destroy The Adam from the face of the ground, /Vw/z Adam 
unto beast. Here Adam is the boundary line on the one side, and 
beast on the other, and The Adam, the subject destroyed, within 
them. This is equivalent to recording that Adam was not to be 
destroyed. 

4th, All terms used in connection with the flood, such as all 
flesh died, and others of like import, are not to be taken as human 
flesh, without the record so defines it. 

5th, In Gen. VII., 23, "All flesh died * * * and every 
The Adam. This was the stated result, to which we are not authorized 
to add anything more of humanity. 

6th, The rendering of Adam in this verse, is substantially 
explained in Gen. VIII., 21, when the Lord said, he would not again 
destroy The Adam. 

It would seem clear that the preponderance of evidence is 
overwhelming, that Adam in this verse is The Adam, the subject to 
be destroyed, and which was destroyed, while there is not a word in 
the entire record indicating that Adam was to be destroyed, or any 
reason hinted at that they had committed any offence towards God 
deserving such punishment. 

We therefore conclude, that the record is clear, that only The 
Adam, except Noah and his family, were destroyed by the flood, 
leaving on earth what remained of Adam unharmed. 



GENESIS, CHAPTER VIII. 



BIBLE. 

21. And the Lord smelled a sweet saviour ; 
and the Lord said in his heart, I will not again 
curse the ground any more for man's sake, for 
the imagination of man's heart is evil from his 



40 Am I Jew or Gentile ? 

youth; neither will I again smite anymore every 
thing living, as I have done. 

REVISION. 

21. And the Lord smelled a sweet saviour; 
and the Lord said in his heart, I will not again 
curse the ground any more for man's sake, for 
that the imagination of man's heart is evil 
from his youth ; neither will I again smite any 
more every thing living, as I have done. 

HEBREW. 

21. And the Lord smelled a sweet saviour ; 
and the Lord said in his heart, I will not 
again curse the ground any more for The 
Adam's sake ; for the imagination of The 
Adam's heart is evil from his youth ; neither 
will I again smite any more every thing living, 
as I have done. 

Note. — In this verse, in the Bible and in the Revision, for The 
Adam, in the two places in each, is rendered " man's," while in each 
of the two places in the Hebrew it is The Adam. 



GENESIS, CHAPTER IX. 



BIBLE. 

5. And surely your blood of your lives will 
I require ; at the hand of every beast will I 
require it, and at the hand of man ; at the 
hand of every man's brother, will I require the 
life of man. 



Redd cuid See. 41 

REVISION. 

5, And surely your blood, the blood of your 
lives, will I require ; at the hand of every beast 
will I require it ; and at the hand of man, even 
at the hand of every man's brother, will I re- 
quire the life of man. 

HEBREW. 

5. And surely your blood, the blood of 
your lives, at the hand of every beast will I re- 
quire it ; and at the hand of The Adam ; even 
at the hand of every man's brother, will I re- 
quire the life of The Adam. 

Note. — In this verse, in the Bible and in the Revision, in two 
places in each, The Adam is rendered "man," while in the Hebrew 
in each it is The Adam. 



BIBLE. 

6. Whoso sheddeth man's blood, by man 
shall his blood be shed ; for in the image of 
God, made he man. 

REVISION. 

6. Whoso sheddeth man's blood, by man 
shall his blood be shed ; for in the image of 
God, made he man. 

HEBREW. 

6. Whoso sheddeth The Adam's blood, by 
Adam shall his blood be shed ; for in the 
image of God made he The Adam. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam in the Hebrew is rendered " man's." In the second, Adam in 
the Hebrew is rendered in each "man." In the third, The Adam 
in the Hebrew is rendered in each " man." 



42 Am I Jew or Gentile ? 

GENESIS, CHAPTER XI. 



BIBLE. 

5. And the Lord came down to see the city 
and the tower, which the children of men builded. 

REVISION. 

5. And the Lord came down to see the city 
and the tower, which the children of men builded. 

HEBREW. 

5. And the Lord came down to see the city 
and the tower, which the children of The 
Adam's builded. 

Note. — In this verse, in the Bible and in the Revision, The 
Adam is rendered in each " men," while in the Hebrew it is The 
Adam. 



The reader has now seen for himself the ac- 
count of the creation of The Adam, and male 
and female, in Gen. I., 27; the experience of 
The Adam in the Garden of Eden, and the 
commission of his only recorded sin, that of 
eating the forbidden fruit, and his consequent 
expulsion from the Garden. 



Read and See. 43 

The crowning sin which brought on the 
flood, and destroyed every The Adam except 
Noah and his family, was committed solely by 
the daughters of The Adam. That account 
reads : " And after that, when the sons of God 
came in unto the daughters of The Adam and 
they bare children to them, the same became 
mighty men, which were of old, men of renown." 
Gen. VI., 4. 

Such a severe and terrible punishment would 
indicate the violation of some highly important 
command. The simple fact of the daughters 
of The Adam marrying and having children, 
could not possibly be the cause of such severity, 
since God's command was in Gen. I., 28 : " Be 
fruitful, and multiply and fill the earth." 

These acts of the daughters of The Adam 
have been regarded as an unexplained portion of 
Scripture, and we believe it is due, as in numer- 
ous other cases, to the fact, that God's laws of 
reproduction in the human family have been 
grievously neglected. But give force and 
vitality to these laws, and a key is furnished that 
will unlock many obscure passages. Turn to 



44 Am I Jew or Gentile? 

your first chapter of Genesis, and you will find 
these laws repeated again and again ; and if 
the reader will pause for one moment and re- 
flect, he will see the necessity for them. 

Without these laws, reproduction would be a 
chaos ; woman might bring forth cattle and 
cattle bring forth men ; the white woman a 
black child, an ape, a baboon or a snake ; the 
acorn an elephant, a horse or an apple tree. 

When we plant, sow and reproduce in the 
vegetable or the animal kingdom for food, we 
see how uniform is the result, and that like 
always reproduces like ; can we deny that it is 
the result of Divine Law ? No man can point 
to a case of one type of the human family pro- 
ducing another, while we know that these types 
will assimilate and make hybrids ; but hybrids 
reproducing hybrids will run out in three or 
four generations, while the pure types will sur- 
vive, for it is a Divine law. 

Bearing in mind these principles, let us re- 
turn to the acts of the daughters of The Adam. 
Is there any possible reason to be assigned, 
within the ingenuity of man to conceive, for 



Read and See. 45 

God's anger, other than their violation of the 
Divine law of reproduction in bearing children 
that were hybrid Hebrews and hybrid Gentiles ? 
The proposition would seem to prove itself in 
all directions, if God had cause for his anger. 
If the proposition be admitted, it shows in what 
high veneration God holds his laws of reproduc- 
tion. 

The lineage of The Adam, through Noah to 
Jesus Christ, is plainly and distinctly laid down 
in Scripture. But for the Laws of reproduc- 
tion, the line could have been broken at any 
point, and other peoples or something worse 
have been substituted instead. By sound ana- 
logical reasoning, do not these laws equally 
apply to other races of mankind ? Whatever 
status we find to-day in these persistent repro- 
ductions, by following back these lines, we will 
land in the creative account in Adam. 

Therefore, Jesus Christ, having been a Hebrew 
and a Jew, Noah was a Hebrew and a Jew, and 
The Adam was a Hebrew and a Jew. So with 
the Caucasian, Mongolian, Malay, Indian and 
Negro races, all to-day reproduced in pure 



46 Am I Jew or Gentile ? 

type before our eyes ; and taking the lineage of 
The Adam as Scriptural proof and applying the 
same law to them, we are constrained to say 
that they, too, run back in continuous lines to 
Adam, " male and female," which name stands 
with The Adam in the day of creation, for the 
heads of all created humanity. 

As has been seen, we have the account of 
the creation of one male, being apparently se- 
lected from among the "male" created, and 
particularly identified as The Adam. Is there 
nothing in this fact that should arrest the 
attention of the reader? The Creator, having 
made Adam and brought into existence all of 
humanity necessary to carry forward all of his 
works, there was still with him the knowledge 
that something more was required. Whatever 
God has done, he designed to do, and hence he 
designed to give Christ to the world as the 
Saviour of mankind. Is it not reasonable to 
infer, that he would create a distinctive indi- 
vidual to go through the desired test of obedi- 
ence to his laws, and to be the father of the line 
of humanity that should be his chosen people 



Read and See. 47 

on the earth, and evolve his only Son, the Re- 
deemer of mankind ? This would seem to be 
the top round of the ladder of sound reasoning 
and judgment. 

We then regard the creation of The Adam 
as a special providence of God, having in view 
the grand ultimatum of Christianity. Instead 
then of dropping, eliminating or giving substitu- 
tions or equivalents for The Adam in our Bibles, 
the name should be printed in letters of gold, 
from the creation, to the Cross of Jesus Christ. 

As the Jews killed Christ by reason of the 
truths he was disseminating, so The Adam has 
been unwittingly killed by translators. 

The Jews, as a race, have been jeered at and 
almost despised by other races of men, on ac- 
count of some of Christ's immediate kindred 
having crucified him. This we think to be un- 
christian, and a great injustice to those Jews 
who had no hand in the matter. All Jews are 
relatives of Jesus Christ, and Christians should 
not despise them or be ashamed of them on that 
account, 



48 Am I Jew or Gentile ? 

The reader's mind will naturally revert to the 
reason why The Adam has never appeared in 
our Bibles. He. has seen that the translation 
from the Hebrew was made in the year 161 1,. 
and the Great Bible, which is generally followed, 
was translated in 1539-1541. If the inspiration 
of the translators had equalled the inspiration 
of the Hebrew writers, there would have been 
no corrections to be made thereafter, nor would 
there have been any omissions. But this is not 
supposable, and being human, they were not 
perfect in knowledge ; neither were the astrono- 
mers, philosophers or chemists of that time per- 
fect in like manner. Great discoveries have 
been made since ; the world has become more 
enlightened, and many controlling laws of God 
have been discovered in the material world. In 
the universe of inspiration, revolving and 
shining in the inspired writings, think you that 
no discoveries are alike possible in them ? 
Could humanity grasp the whole subject in 
every detail in the year 1539-1541 ? We think 
not, and we are just as likely to make discov- 
eries in recorded inspiration, as the astronomer 



Read and See. 49 

of to-day is liable to discover an asteroid or a 
distant star. 

Much more could be said on every branch of 
this subject, but the limits of this little work 
are reached. The reader has to adopt one 
general principle, in order to carry researches 
and draw correct conclusions from premises on 
this subject. Give full weight and force to 
every law of God, whether it be a natural law 
or a law for spiritual guidance, and you will 
make no mistakes in translations, in science, or 
in theology. As true as the needle to the pole, 
you will not only be enabled to point through 
them to God, but enable others to do the same. 

The conclusion arrived at in this matter is, 
that if the postulates herein laid down will 
stand the test of the criticisms of Scholars and 
Scientists, and are in harmony with existing 
laws of God, they are a constellation of the 
brightest stars that have ever arisen over the 
horizon of the Christian faith. It will open the 
Genesis to a plain and consistent reading, with 
no confusion of terms in English and Hebrew 
dotted into the account. It will strengthen 



50 Am I Jew or Gentile ? 

belief in the whole Scripture, where belief is now 
wanted, for the reason alone that the Genesis 
cannot be understood. It will also enable each 
enquirer to solve the all-absorbing question 
propounded : " Am I Jew or Gentile ?" For, 
by inspection, each one can determine to which 
type of the human races they belong, and can 
run back by the Divine Law of reproduction 
to their origin in the creation, either in Adam 
or The Adam. 



ADDENDA 

February, 1891. 



GENESIS NOT UNDERSTOOD. 

A Bishop of the Episcopal Church in high 
standing, in a conversation about the Genesis 
quite lately said : "As to the Genesis, we take 
it as a whole and do not go into particulars." 
This was a timely and true observation, from 
which may be deduced the well-known fact 
that the English Genesis has not been and is not 
understood, and the Bishop's remark is a call 
upon all for information on that subject, and 
from any one who can throw light upon this 
abstruse portion of Scripture. He could have 
added one more sentence to his remark, that 
the English Versions in the absence of Adam and 
The Adam from their proper places in the 
account, can never be understood. No Hebrew 
scholar or Divine will deny that these names 
appear in the original, as we have stated in the 
forepart of this Book. 

The pertinent question then would seem to 
be, why were they left out of the English Ver- 
sions, as they are the pure words of God, and the 
English terms substituted for them are not ? 



52 Genesis not Understood. 

There are three conditions of knowledge ; 
ignorance, belief, and actual knowledge. Igno- 
rance is the absence of belief and of actual 
knowledge. Exact knowledge is derived from 
our senses of mind or body, or from those of 
others applied to the developed immutable laws 
of God in Nature, and is the only exact knowl- 
edge man can possess. Belief is founded on 
information or conclusions not drawn from the 
operation of those laws of Nature, and while on 
many subjects may have the same effect, is not 
exact knowledge. 

When the translation of the Bible was made 
in about the year 1540, there was but little 
actual knowledge on the subjects here treated 
of, and the people were enveloped in a haze of 
traditions and superstitions. Among these were, 
that the earth was flat and rested on a turtle's 
back, while the sun revolved around the earth. 
Coincident with these was the prevalent tradi- 
tion that all of humanity sprang from one pair. 
Time and the development of exact' knowledge 
have wiped out many of the then existing tradi- 
tions, while that of the unity of the race, based 
upon the same violations of God's Natural Laws, 
still remains in our English Versions ; but true 
science has long since consigned it to the same 
fate as the others. 



Genesis not Understood. 53 

The following out of this tradition, of the unity 
of the races of mankind, however honestly in- 
tended to make the Genesis what it should be, 
according to the convictions of the translators, 
not what it was, involves the following principles 
and conditions. The English reader is misled 
from the true meaning of Gen. 26, 27, in the 
Hebrew, by the use of the same term " Man " in 
both Verses, for Adam and The Adam. See 
pages 14 and 15 : 

That Adam and not The Adam was the Hus- 
band of Eve. See page 18, Gen. II., 7, and page 
22, Gen. II., 22. 

That the object of God, in making The Adam 
and Eve, was to propagate from them a race of 
people. See Gen. I., 28. 

That Adam being the name of a number or 
class of male and female created, could not prop- 
agate from Eve — see page 21, Gen. V., 2 — it 
being a universally known fact that reproduction 
in the human family, can only take place by the 
mysterious operation of the Natural Law of God 
between a male and female, and the issue in 
type is the same as the parents, sometimes a 
hybrid, and sometimes a pure type, and some- 
times a monstrosity in type, but never another 
and distinct type. 



54 Genesis not Understood. 

That the declaration of the unity in origin of 
the races of mankind is in direct conflict with 
the law of reproduction established in Gen. I., 

28, and the indicated diversity in Gen. I., 26, 27, 

29, and the teachings in Leviticus. 

That there is no correct genealogy of Jesus 
Christ in the English Versions, because there is 
no reproductive head named in the creative ac- 
count. For no reader could tell from the Eng- 
lish Genesis that Adam had any connection with 
that account, and he would be justified in as- 
suming that the name was an interpolation, as it 
does not appear in the King James Bible till we 
reach Gen. II., 19, nor in the Oxford Revision, 
till we reach Gen. III., 17, See page 20, Gen. 
II., 19, and page 26, Gen. III., 17. 

That the unity of the races is fixed in the 
English Versions in Noah by the translators 
doing violence to the Hebrew by eliminating 
words and substituting others not found in the 
original, thereby making the flood universal in 
the human family, except Noah and those who 
entered the Ark with him, while in the Hebrew 
only The Adam's descendants were destroyed 
except Noah and his family. See page 36, Gen. 
VI., 7, and the remainder of that account. 

The omission of Adam and The Adam from 
their places in the King James Bible and the 



Genesis not Understood. 55 

error of translation respecting the flood, led 
the early Churches and Divines to accept the 
tradition that Adam and Eve, not The Adam 
and Eve, were the created heads of the races of 
mankind. This education continued for a long- 
period without any opposition. Those ignorant 
of the Laws of Nature, and especially the Laws 
of reproduction accepted, and still accept, 
blindly these teachings, believing in the analogy 
that the sun still revolves around the earth. 

As knowledge spread wider and wider, and 
as God's Natural Laws became better and better 
known, the conflict between these Laws and the 
English Genesis became more bitter. The con- 
crete of exact knowledge, which is the developed 
action of these laws, gradually extended through- 
out civilization. Among those who were in- 
strumental in this work were the scientists, who 
acknowledged and obeyed these laws. For this 
reason they have been denounced by the teachers 
of the unity of the races as unbelievers and op- 
ponents of the Bible, till the matter has assumed 
the startling proportions of a conflict between 
religion and science. 

The Scientist disputes the universality of the 
flood claimed in the Genesis. 

The Ethnologist smiles when the unity of the 
race is proclaimed from the pulpit. 



56 Genesis not Understood. 

The Philosopher sees all reproduced forms in 
nature following implicitly the Laws of repro- 
duction, and properly asks why the races of 
mankind are excepted from these Laws. 

The Geologist attacks the foundation and 
superstructure of the Genesis fiat creation in six 
days for similar reasons, and makes evolution 
the main prop of his theories. 

The Agnostic wants more proof than the Eng- 
lish Versions give him. 

The Infidel sneeringly asks, " Did Cain marry 
his sister ?" 

All these are more or less pounding away at 
the Genesis, and some of them scoff at the Chris- 
tian religion because of these errors of transla- 
tion. But restore Adam and The Adam in the 
English Versions and correct the translation in 
regard to the flood, and this vast multitude will 
flock to the support of the Genesis, and believe 
in it as the Foundation Stone of the Christian 
Religion and incidentally to a belief in the whole 
Bible. We will now proceed to show the reasons 
for these conclusions. 



GENEALOGY OF JESUS CHRIST, 
PROVING HIS DIVINITY. 

It would be truly gratifying to the Christian 
to be able to read in his Bible the correct 
genealogy of the Saviour. We now have his 
genealogy in Luke III., running from Joseph to 
Adam. This we claim is incorrect, as it should 
be The Adam, the created head of the Jewish 
line, which evolved Christ. To understand this 
fully, the reader should not be satisfied with the 
simple reading of Gen. I., 26, 27, where he is 
informed in the Hebrew that Adam denned in 
Gen. V., 2, as the name of a class of male and 
female, the number not beinglimited or indicated, 
and has no individuality connected with the 
name. The Gen. I., 27, records in the Hebrew 
the creation of The Adam the husband of Eve 
as subsequently shown, and also a like class as 
above of male and female. In these two Verses 
we claim were two separate and distinct classes 
of human beings created. 

The question arises, who were the human 
beings thus created, and were they created in 
single pairs of each class, or in numbers over the 
face of the whole earth, or was the entire Crea- 
tions in the two Verses confined as claimed by 
the advocates of the unity of the races to a 
single pair ? 



58 Genealogy of Jesus Christ, 

In discussing these questions we rely upon 
no speculations or theories, but entirely upon 
biblical proofs. The first class under the name 
Adam were to have dominion over the Fish of 
the Sea, and over the Fowl of the Air, and over 
the Cattle, and over all the Earth, and over 
every creeping thing that creepeth upon the 
Earth. Gen. L, 26. This is clear and definite, 
and about which there can be no. controversy. 

The second class created under The Adam, 
and male and female, had no such power con- 
ferred upon them. Gen. I., 27. This is also 
clear and definite, and about which there can be 
no controversy. History confirms this position 
of Holy Writ. By the Laws of reproduction we 
find upon the earth six distinct types of the 
human family, namely : the Caucasian, Mongo- 
lian, Malay, Indian, Negro and the Hebrew, 
all persistently reproduced in type. All except 
the Hebrews have held the dominion referred 
to through all history, and now hold that 
dominion, while the Hebrews have twice at- 
tempted to make themselves a Nation for domin- 
ion and failed, and are now a scattered race 
throughout the world. This would seem to show 
us clearly who were created under the name of 
the class Adam, and who were created under 
thS class The Adam, and male and female. 



Proving His Divinity. 59 

About this there should be no controversy it 
seems to us. 

As to numbers created we must look to Gen. 
I., 29, which is fully discussed in the next ar- 
ticle, " Biblical and Scientific Proof of the 
Genesis Creation, as from the Hebrew," but will 
remark in passing, that food was provided for 
animals and created beings " over all the earth." 
God said to those created beings, " Behold," 
(which means to see,) " I have given you every 
herb yielding seed which is upon the face of all 
the earth, and every tree in which is the fruit 
of a tree yielding seed, to you it shall be for 
food." We assume that God did not create 
things in vain, and when He called upon his 
created beings to see the food provided for them 
over all the earth, the conclusion must be that 
those beings were co-existent with the food 
" over all the earth." This would seem to 
dispose of any assumption of a single pair of 
each type or of a single pair created. 

The correct Genealogy of Jesus Christ would 
seem to follow as a matter of course. He having 
been a Hebrew and a Jew, his blood line to the 
Creation, by the Law of reproduction, was both 
Hebrew and Jew. 

The name of Jew is particularly applied to His 
genealogy, and is a specific line of Hebrews with- 



GO Genealogy of Jesus Christ, 

in the Hebrew race. Under the class male and 
female created in Gen. I., 27, the Hebrews 
proper were made in numbers, so that Cain had 
no difficulty in finding a Hebrew wife in the land 
of Nod. 

The Genealogy of Christ starts in the Creation 
of The Adam and Eve, runs through Noah and 
his descendants to Joseph. Luke III. 

The inevitable conclusion from all this is, that 
it is our duty as being far safer for us to rely 
upon God's translation of His word through His 
immutable Laws of reproduction, than accept 
that of men ignorant of those Laws, and acting 
under traditions and superstitions. 

In what way is the English reader who may be 
ignorant of the Hebrew and the Laws of repro- 
duction to derive any true benefit from the read- 
ing of this portion of Scriptures ? If the Bishops 
of the Church, who are educated men in Hebrew, 
are compelled to skip this portion of God's word 
as not understandable, what can be expected 
from the uneducated who desire to read their 
Bible, and find out all about their Saviour, 
especially his genealogy ? 

At present we know of no way except to fol- 
low the same course that we pursued over thirty 
years ago, being then unacquainted with the 
Hebrew, but had a full knowledge and under- 



Proving His Divinity. 61 

standing of the Laws of reproduction in the 
various races of mankind. Such was our con- 
fidence in the inspiration of the Genesis that we 
were satisfied there was something wrong in the 
English translation. 

. We procured a Hebrew Student's Manual, 
which contained the word for word translation 
by the best Hebrew Scholars. We found that 
Adam and Ha-Adam, or The Adam, were per- 
sistently used in the, Hebrew, as we have' given 
in the forepart of this work. 

We then took all of our family Bibles and 
erased the translations, and restored Adam and 
The Adam wherever they occurred in the 
Hebrew, and of necessity corrected the transla- 
tion of the flood. 

Light then beamed over the whole subject, 
and with a knowledge of the Natural Laws of 
God and their application to the Genesis ac- 
count of Creation, there was no difficulty of 
understanding it, which in this development is 
clear and lucid. 

The reader, by making these restorations, 
while he may not understand the Creation ac- 
count, which depends upon a knowledge of the 
Laws of Nature, will clearly see the creative 
origin of The Adam, the husband of Eve, and 
that they were the created heads of the line of 
humanity that evolved Jesus Christ. 



62 " Genealogy of Jesus Christ, 

As we understand it, these errors of transla- 
tion are not in conflict with any article of the 
Christian faith, but are obstacles to its ready re- 
ception by a very large class of intelligent people. 
From our experience, we fear that these correc- 
tions will be very slow in accomplishment, as the 
present clergy have all been educated otherwise, 
and they have little time to investigate anything 
new, and the orthodox press will not go athwart 
the teachings of the churches. It is to be hoped 
that the effort to this end may be made by those 
having special charge of this matter, but if not, 
the only hope the reader has to get what he is 
entitled to, is from the secular press, which, when 
it has investigated this matter fully, and finds 
that the positions taken are correct (for they are 
matters of plain common sense and history), 
they will turn in and help the Bible as contained 
in the Hebrew. 

The main point in the whole matter is, that 
the Christian should be enabled to read in his 
Bible the correct genealogy of the Saviour, in 
order that he may judge of his Divinity. The 
pulpits of the land ring with able and apparently 
conclusive arguments to prove this position. 
But at best, all such proofs are inferential. 
What will the reader find on the return of 
Adam and The Adam to their places as in the 
Hebrew ? 



Proving His Divinity. 63 

He will find in Gen. I., 26, 27, the Creation 
of two distinct classes of people. 

He will find in Gen. I., 27, the Creation of 
The Adam, and male and female, which is the 
Creation of the Hebrew race, and that The 
Adam was the husband of Eve, and tracing their 
descendants through (after making the correc- 
tion in the translation of the flood) he will find 
a distinct line of people called Jews, that evolved 
the Saviour of mankind. 

He will find too, other Hebrews reproduced 
persistently and parallel with the Jewish line, 
and that they have been a distinct and separate 
people throughout all history. 

The Adam, the male head of the Jewish line, 
was selected by God to undergo the test of 
obedience to His Laws, and the Hebrews as a 
race to make, publish and ventilate those Laws 
by writing in the Hebrew the Books of the Old 
Testament, and in the Greek those of the New 
Testament, and finally making Jesus Christ 
crucified the index>of those Laws •That race 
has been the chosen people of God for those 
purposes. 

All the design, plan and forethought of this 
Creation had its origin with the Great Creator 
for an end, and human thought must centre 
upon something as the object to be attained. 



64 Genealogy of Jesus Christ, 

Is there any human being, even in the plenitude 
of his ingenuity, who can assign a reason for 
the Creation of anything, as being simply a 
Creation ? 

The reasoning mind must rest right here in 
oblivion, if it cannot reach forth and find some 
ground adequate for the great conception. 

The scheme of salvation, it seems to us, is the 
only one which satisfies the equation of design. 
The Creation of The Adam and Eve to evolve 
in due time Jesus Christ, His crucifixion, His 
rising from the dead, His ascension back to 
Heaven, the preeminent success of His teach- 
ings and doctrines, are things in harmony with- 
the plan. No other event or train of events, 
can be found in all history which compare in 
importance with these. In fact, there is nothing 
in the whole Creation that the mind can fasten 
upon that shows design, execution and fulfill- 
ment that can be compared in importance with 
them. 

We, therefore, say that the Divinity of Christ 
is beyond all cavil, and that His genealogy from. 
The Adam and Eve to Joseph is correct. 



BIBLICAL AND SCIENTIFIC PROOF OF 

THE GENESIS CREATION, AS 

FROM THE HEBREW. 

There have been so many attempted explana- 
tions of the Genesis Creation, and so many- 
attempts to reconcile the English Versions of it 
with nature and with theories, that the reading 
world is tired out with their considerations. 
Theories innumerable have been advanced, based 
partly within and partly without the account in 
the English Versions, but never one as we have 
had the good fortune to see, based solely upon 
the Hebrew, and written entirely within the 
account. 

It is our purpose to do this, to keep strictly 
within the Hebrew record, to advance no theories 
or explanations not found therein or deducible 
therefrom, and conclude and prove it by the 
record, what will undoubtedly be considered a 
bold assertion, that the Universe was created by 
fiat in six days substantially as it now exists. 
That this planet earth was finished on the sixth 
day replete with the vegetable and animal king- 
doms, substantially as they now are all over the 
earth in quantities, and that the various races of 
men now persistently reproduced in type, were 



66 Biblical and Scientific Proof 

created in numbers of each race in the various 
portions of the earth where they now exist. In 
other words, that this planet in all its parts, and 
all things upon it which are continued by repro- 
duction, were created in quantities within the 
six days. 

This proposition is so inconsistent with gen- 
erally received opinions, that the reader may be 
inclined to stop just here, and pronounce it a 
vision. But have a little patience with us, and 
read this article to the end, if not for edification, 
to satisfy your curiosity, you may come to a 
different conclusion. 

Having written previous articles, containing 
many points cited here, we shall be compelled to 
repeat many things said therein. We only ex- 
cuse that necessity by saying that truth cannot 
be too often repeated. 

There are several causes which have con- 
spired to make the reading of the Genesis Crea- 
tion difficult, if not almost impossible of under- 
standing. The mind of the reader, if intelli- 
gent, is crammed full of theories and theologies 
on the whole or parts of the account. He can- 
not, and does not, read the account as it was 
written to be read, and hence he slides from 
point to point till he arrives at the end with 
scarce a period or a comma, and then declares 



of the Genesis Creation. 67 

that it is a jargon of terms which are not under- 
standable. This is all natural, and as a rule is 
believed to be true. There is but one such 
account, and one such production in the known 
world, and there is but one way of reading it to 
understand it. 

The reader must, if possible, strip his mind 
of every theory and every theology, of every 
tradition and of all knowledge intervening, 
except what he reads about. He should read no 
faster than the account is given, and no faster 
than he can understand, for if he does not under- 
stand one part he will fail to understand 
the remainder, as every subsequent part is 
dependent upon the preceding part. When he 
has read the first day's work, he should stop, as 
the account stops, over night, and consider just 
what has been done and no more. He must 
then look into the terms used, determine their 
meaning and import, and he will then see how 
far the Creation has progressed and know the 
condition of things then, and no more. 

There are certain general principles, however, 
which the reader must have the education and 
mental ability to grasp and comprehend, before 
he will be prepared to read the Genesis Creation 
with benefit. He must know the difference be- 
tween creating and making. Creating is bring- 



68 Biblical and Scientific Proof 

ing into existence a new element by fiat, while 
making is the combination of these elements into 
new forms. 

Gen. II., i. And the heaven (not heavens) 

were finished and all the host 

of them. 

Gen. II., 2, And on the seventh day God 

ended His work that He had 

made ; and He rested on the 

seventh day from all His work 

which He had made. 

Gen. II., 3. And God blessed the seventh 

day and sanctified it, because 

that in it He had rested from all 

His work which God created to 

make. (Hebrew.) 

From this last clause we learn that God created 

certain things out of which He was to make all 

His works. We must then look into the account 

to find the created elements, and then look for 

those things made or combined from them. This 

calls for a high education, called in these days, 

Science or the tracing of God's unwritten Laws 

in Nature. 

That no one may be misled by the term 
science, we say that there are true sciences, and 
many so-called sciences that are false, as there 
are true religions and false religions. True 



of the Genesis Creation. 69 

•science is the developing and tracing in action 
God's Natural Laws ; true religion is based on 
God's revealed word. 

So that true science is the handmaid of true 
religion, the one dealing with the unwritten 
Natural Laws of God, making our existences on 
earth possible, while the other deals in written 
Spiritual Laws, and hence easier of compre- 
hension by all. 

The account of the Genesis Creation is a con- 
catenation of Natural Laws of the most intri- 
cate and abstruse nature, requiring all the ele- 
ments of the highest order of intellect and edu- 
cation to do ample justice to the great subject. 
We have spent many years of devoted study and 
writing upon it, going little beyond, and still feel 
that we have not reached its boundaries. While 
we may be able to explain the leading features 
of created elements and their combinations to 
make existing forms, and repeat the discoveries 
of the laws of gravity, attraction of cohesion, 
law of reproduction, evaporation of water, of 
electricity, magnetism and the like, we can go no 
further than point out their effects. 

The controlling law which governs the Uni- 
verse of the heavenly bodies is the attraction of 
gravity, while the controlling law that governs 
all reproduced forms on this earth, is the law of 



70 Biblical and Scientific Proof 

continuance, commonly called the Law of repro- 
duction "after its kind." There are innumer- 
able other subsidiary laws, while not so control- 
ling, are equally important in the grand chain. 

By giving these two controlling laws and their 
dependencies full force and vitality, for the one 
is just as binding upon us as the other, or any 
other law of God, the creative account can then 
be understood by the ordinary reader for all 
practical purposes. 

The Law of gravity is now well known to be 
the curb which holds the Heavenly bodies to 
their duties, gives us day and night and seasons, 
brings us rain, holds the seas to their bounds 
and all things upon earth to their places. We 
know of no Natural Law so universal in its 
action and so useful in its effects. So far as this 
earth is concerned, the Law of reproduction and 
the Law of evaporation of water are of the next 
importance, but would be useless and inoperative 
without the Law of gravity. Of what practical 
use would the Creation of perishable forms on 
this planet be, without some provision for their 
continuance. That provision has been made and 
the Law of reproduction established, and each 
and all of us owe our existence to it. That debt 
some have paid by utter neglect, others by posi- 
tive denial of its provisions. This Natural Law 



of the Genesis Creation. 71 

is as binding upon us for acknowledgment as 
any one of the Ten Commandments, or any other 
Divine Law, and still it is denied or ignored 
in some theologies and so-called scientific 
theories. 

The law in its operation can be compared to 
the tracks of an animal upon the snow, where 
each track represents a new reproduction. You 
trace the tracks back and you find the beginning 
or creation, and forward and you find the living 
thing — the tracks are all alike. All history and 
our own experience show the persistency of these 
reproductions in type — no type has ever been 
known to reproduce another type — so that 
existing types give us the means of tracing back 
all lines of existences to the beginning or into 
the creative account, thereby proving what was 
created or made. 

We then have the right to demand of the 
Genesis account that the six races of humanity 
persistently reproduced in type should be pro- 
vided a place in that account, with some indica- 
tion of their status on earth. Gen. I., 26, pro- 
vides for five of these races under the name 
Adam. 

The other race, the Hebrews, are a persist- 
ently reproduced people over all the earth. This 
gives them place in Gen. I., 27, as well as their 
subsequent genealogy. 



> 12 Biblical and Scientific Proof 

In ordinary Holy Writ the rules of grammar 
made by experts on language should be invoked 
where God's Natural Laws are not involved ; 
but when they are, it is safer to let those laws 
define such portions, rather than trust to rules 
of grammar, translations or constructions made 
by men. 

The Law of evaporation of water is the hand- 
maid of the Law of reproduction, and makes the 
successful operation of that law possible. The 
feeding processes of the earth are accomplished 
by these evaporated waters. They rise in the 
atmosphere, ,md when they become too heavy 
by collective affinities, fall in rain upon the 
mountains, hills, valleys and plains of the earth. 
But pure rain water alone will not supply the 
vast quantities of carbonate of lime, and other 
things required for the bones of animals and 
man, and for the scales and bones of fishes, and 
the shells of the large class of Crustacea. The 
amount is enormous, but the provision in nature 
is made equal to the demand. The mountains 
and upper levels of the earth contain vast sup- 
plies of lime stone, and the rains descending 
upon them percolate their fissures, and each 
particle of water bears its tiny load to the wait- 
ing plants, animals, and man on the lower levels. 
When these store-houses become exhausted by 



of the Genesis Creatio?i. 73 

attrition, provision is made for new upheavals 
to expose to the rains new store-houses. Hence 
the earth was made with mountains and hills, 
that the feeding process should be from the 
beginning continuous. 

The same Law of reproduction extends to 
every reproduced crystaline form, to reforming 
rocks with all their elements, the same as in 
the vegetable or animal kingdom and in man, 
with all their elements. 

Another important point to aid in the reading 
of the Genesis account is to determine the dis- 
tribution of created things upon the earth. No 
theories, however plausible, can determine this 
question; it must be arrived at solely from the 
record in the account itself. To this end we 
quote from Gen. I., 26, to Gen. I., 30, inclusive: 
Gen., 26. And God said, let us make Adam 
in our image after our likeness, 
and let them have dominion over 
the fish of the sea, and over the 
fowl of the air, and over the earth, 
and over every creeping thing that 
creepeth upon the earth. 
Gen., 27. And God created The Adam in 
His own image ; in the image of 
God created He him ; male and 
female created He them. 



74 Biblical and Scientific Proof 

Gen., 28. And God blessed them ; and God 
said unto them be fruitful and 
multiply and replenish the earth, 
and subdue it, and have dominion 
over the fish of the sea, and over 
the fowl of the air, and over every 
living thing that creepeth upon the 
earth. 

Gen., 29. And God said, behold, I have 
given you every herb bearing seed 
which is upon the face of all the 
earth, and every tree in which is 
the fruit of a tree yielding seed, to 
you it shall be for food. 

Gen., 30. And to every beast of the earth, 
and to every fowl of the air, and to 
everything that creepeth upon the 
earth wherein there is life, I have 
given every green herb for food, 
and it was so. 

This quotation should be read by the intelli- 
gent reader as though he had never heard of the 
Bible, except what he has read of the account, 
or of any theories, theologies or traditions on 
the subject, for if the account be a true one, 
which we claim it is, it should stand upon its 
own foundation without any extraneous support. 



of the Ge fie sis Creation. 75 

Gen. I., 26, 27, have been fully considered in 
a previous article, except as to numbers created 
or made. Gen. I., 28, is the establishment of 
the Law of reproduction in the human family, 
and also the extent of the dominion which Adam 
(male and female), were empowered to have over 
the fish of the sea, and over the fowl of the air, 
and over every living thing that creepeth upon 
the earth. This power of dominion is broader 
and more extensive in Gen. I., 26, than it is in 
Gen. I., 28. The two Verses together make the 
dominion over all the earth. 

As God has never revoked a Natural Law or 
changed one, the same law which He established 
then exists now upon the earth, and we know 
what types of the human family are now per- 
sistently reproduced. Not only does this Law 
of reproduction bear upon numbers created, but 
the food question in Gen. I., 29, would seem to 
conclusively settle it : " And behold, I have 
given you every herb bearing seed which is 
upon the face of all the earth, and every tree in 
which is the fruit of a tree yielding seed, to you 
it shall be for food." 

This is converse held directly between God 
and His created people. " Behold, I have given 
you this food, which is upon the face of all the 
earth." God says, behold ! that is, see the food 



16 Biblical and Scientific Proof 

I have given you " upon the face of all the 
earth." To see a thing is to have it within the 
range of vision, so that the created humanity 
addressed must have been in the immediate 
vicinity of the food given them. 

It is a well known fact that the same kind of 
food does not grow " upon the face of all the 
earth," and that every section of the earth has 
food peculiar to itself. Most of the leading 
articles of food used on this Continent have been 
brought from foreign countries, while the native 
Indians and the Negroes of Africa subsisted well 
on the created foods of these lands, and have 
done so to the present day. 

The same argument applies to the food given 
to the animals in Gen. I., 30. It may be said 
that this whole subject of food was intended to 
apply to the future of mankind, and not par- 
ticularly to those created. This is met by the 
last four words of Gen. I., 30. It was not only 
a future, but a present gift then and there, for 
the closing words of this subject are, " and it 
was so," clenching the gift to the then present 
time, as well as to the future. The intelligent 
reader of this food gift, if his mind was free from 
bias, could come to no other conclusion than 
this. That an all wise Creator would not have 
created animals and food for them, and for 



of the Genesis Creation. 77 

created beings " upon the face of all the earth," 
and then call upon those created beings " in all 
the earth " to see the foDd and enjoy the bless- 
ing, when there were no created beings there. 

From these considerations and others which 
will be noted hereafter, we deduce that the 
Universe was created and made by combination 
of elements, and finished by fiat of God in six 
days in true equilibrium, and that that equilib- 
rium has continued to the present time and 
now exists. That this equilibrium extended not 
only to the Universe, but to each and every 
portion of it, and to this earth and all its parts. 

Considering then this equilibrium, the Law of 
reproduction in the mineral, vegetable and ani- 
mal kingdoms and in mankind, the food ques- 
tion, and Gen. I., 26, 27, in the Hebrew, we are 
constrained to the following conclusions : That 
the surface of this earth, and all upon it, was 
created and made substantially as it now exists. 
That the vegetable kingdom covered the whole 
earth, and was made to feed the animal kingdom 
and mankind alike covering the whole earth. 
As we have said before, we reason that the Cau- 
casian race was created on the Continent of 
Europe, the Mongolian and Malay in Asia, the 
Indian in America, the Negro in Africa, and the 
Hebrew in the Holy Land. We find nothing 



78 Biblical and Scientific Proof 

in the inspired Hebrew writings inconsistent with 
these conclusions, but there are constructions in 
various forms not found in the Hebrew, that 
are inconsistent with them. These conclusions 
satisfy every equation in nature, and every equa- 
tion of existence named and not named in the 
Hebrew account of the Creation. 

We will now point out definitions given by the 
Hebrew writer of the creative account, of a few 
terms used therein, which make the account 
somewhat confused if the reader overlooks 
them, or does not comprehend their meanings 
in place. 

These terms are "heaven," "earth," "day," 
"Adam" and "The Adam." "Heaven" is 
defined in Gen. I., 8, as expanse, which means 
in this connection space or vacuum. 

" Earth " has three meanings in the account, 
each dependent upon its use in place and 
definition for the place. In Gen. I., i, earth is 
declared as being without form and voidness. 
This definition would not aid the reader if there 
■was not a second definition of it in Gen. I., 10, 
" and God called the dry land earth." The first 
was earth without form, and the second, earth 
with form or "dry land." True science comes 
in here to explain these definitions. The first 
earth was created elements, the second earth, 



of the Genesis Creation. 79 

these in combination in solid tangible forms, 
science having established the fact that " dry 
land " contains every primordial element in 
combination. 

It will be seen that dry land is not the ponder- 
able mass of this planet, and hence not the third 
definition of earth. That mass is composed of 
dry land, seas, rivers, lakes, and other waters 
and the atmosphere, and is the combined mass 
of this planet complete revolving around the 
sun. 

The Scriptural " day " is defined in Gen. I., 5, 
as the light portion of what we call day, which 
includes the four divisions of light, evening, 
night and morning. This day is of different 
lengths in different planetary bodies. In those 
revolving quicker on their axis than the earth, 
the day or light is shorter, while on those re- 
volving slower, the day or light is longer. 

Adam of Gen. I., 26, is a group of human 
beings made of the dust of the earth, or dry 
land, or in other words, of elements of created 
matter, and is defined in Gen. V., 2. 

" Male and female created He them 
and blessed them, and called their 
name Adam in the day when they 
were created." 



80 Biblical and Scientific Proof 

It will be noticed that there is no limit fixed 
to the numbers thus created. In order that the 
language should conform to the ordinary con- 
struction, that one male and one female were 
created under the name Adam, the definition 
should read, "a male and a female " created He 
them, etc. The language is broad and capacious, 
indicating numbers created. 

The Adam of Gen. I., 27, is an individual 
male created, and the material from which he 
was made was also the dust of the earth. Gen. 
II., 7. 

With these principles, explanations, and defini- 
tion of terms, which are in exact accordance 
with the Hebrew, the general reader can readily 
understand the creative account of the Universe 
and of this earth, whether that account be read 
in the Hebrew, in the English Versions, or any 
other language. We will now proceed to give 
the account accordingly. 

In beginning, or commencing, God created 
the heaven (space or vacuum) and the earth, 
(primordial elements in the places of the Uni- 
verse where required, for combinations)and these 
elements were without form. And God created 
light and established the four divisions of our 
day, namely: morning, light, evening and night, 



of the Genesis Creation. 81 

and gave the Scriptural name of day as the light. 
And there was evening, and there was morning, 
the day one. 

The question has been asked, why if God had 
the power to make the Universe in six days, 
why did He not make it in one day or less ? The 
answer is, that He could not do so without viola- 
ting His own laws, and using unperfected mate- 
rials to accomplish His work. Very many things 
in nature, and we do not know but it applies to 
all things, have different qualities in the four 
divisions of our day, and hence every creation 
and combination required to go through these 
cycles to become perfected creations or com- 
binations. This law is not violated in any in- 
stance in the account. 

The work of the second day was the com- 
bination of the perfected elements of hydrogen 
and oxygen, and completing the waters of the 
Universe wherever required, both fresh and salt, 
prepared for use with all that we call impurities, 
but are really essentials, and giving the definition 
of " heaven." And there was evening, and there 
was morning, day the second. 

As there has been no gravity cr motion estab- 
lished yet, these waters remained quiescent in 
the places where they were combined, until they 



82 Biblical a?id Scientific Proof 

were required for use on the next day in the 
crystaline and vegetable kingdoms, and to make 
seas, lakes, rivers and the like. 

The work of the third day was the combin- 
ing of elements of matter to make the " dry 
land " called earth, throughout the Universe, and 
complete the surface of our earth in all its 
parts of rocks, earth, and soils, and prepare it to 
receive the vegetable kingdom. To gather to- 
gether and wrap the earth with seas, and dot it 
with lakes, and thread it with rivers — then to 
plant " over all the earth " the vegetable king- 
dom with its fruits and seeds for food for the 
animals and created human beings to be made 
thereafter. And there was evening, and there was 
morning, day the third. 

It is difficult for our minds to step back to 
this point of the Creation, isolate them from all 
education and worldly surroundings and contem- 
plate the state of things at that moment. Such 
we must do if we wish to get a clear conception 
of the situation. The heavenly bodies were all 
completed in space and in place. Not a leaf had 
stirred, nor a planet rolled on its axis or swung 
in its orbit. The silence of God and the Uni- 
verse were the ruling elements of the hour. 
Every thing was now in readiness for the grand 
start of the heavenly bodies through space on 
the coming day. 



of the Genesis Creation. 83 

The work of the fourth day was the grand 
climax of the Creation. The Great Creator had 
viewed His works and pronounced them very- 
good, and action for the grand purposes were 
now in order. The heavenly bodies, at God's 
command, quickly started on their long journeys 
from an initial force applied to each, simultane- 
ously with the establishment of the force and 
law of gravity to curb them in their united action 
through space. The reader, in order to grasp 
this portion of God's work, must know the 
scientific principles that a body started in space 
or a vacuum by an initial force will travel in that 
vacuum at the same speed forever, without in- 
crease or diminution of that force, and if a 
smaller heavenly body is attracted by the force 
of gravity by a larger one, the smaller will re- 
volve around the larger in an orbit. These 
scientific principles will enable the ordinary 
reader to comprehend not only the magnitude of 
God's works, but the natural Laws which regu- 
late the action of these whirling worlds. 

These heavenly bodies were then endowed, 
some of them with the ability to emit light, and 
some to reflect light. Light for the previous 
three days was made to come — to make morning 
and day, and to go — to make evening and night 
without the intervention of planetary machinery. 



84 Biblical and Scientific Proof 

As the engineer starts his machine, first working 
it by hand, and then clamps its automatic parts, 
so with light for three days made to come and 
go, till clamped to the heavenly bodies which 
were thereafter to emit it automatically, to make 
the greater and the lesser light, the one to rule 
the day, the other to rule the night, and to be 
for signs, and for seasons, and for days, and for 
years. And there was evening, and there was 
morning, day the fourth. 

The work of the fifth day was exclusively 
devoted to making the moving creatures that 
have life in the waters, in abundance, and all 
fowls that fly in the air, and establishing the 
Laws of their reproduction, " after their kind." 
Gen. I., 22. And there was evening, and there 
was morning, the day fifth. 

The work of the sixth day began by making 
the beasts of the earth " after their kind," and 
establishing the Laws of their reproduction; and 
finally came the crowning act of the Creation in 
making Adam, (male and female), to have 
dominion over all the earth, and also creating The 
Adam and Eve, and male and female, who were 
not gifted with the power of dominion. The Adam 
and Eve were the Created Ancestors of Jesus 
Christ, and were the head of the Jewish line that 
evolved the Saviour. The Law of their reproduc- 



of the Genesis Creation. 85 

tion was established in Gen. I., 28. In Gen. I., 
29, is the gift of the food for the human family 
" over all the earth," and for the animals, in 
Gen. I., 30. 

There are very many things not specially 
named in the creative account as having been 
made, but that deficiency, if it be one, is covered 
by the closing clause, Gen. II., 1. ''Thus the 
Heaven and the Earth were finished, and all the 
host of them." 

The account is plain, simple and consistent as 
set forth in the Hebrew which we have followed. 
Who then believes it, though it be a record of 
the word of God ? It is not for us to answer 
this question; we simply ask it, and let each one 
answer for himself. 

If there be any who believes the account in 
part and not the whole, or that the Creation of 
all things was not accomplished in six days, or 
that part was made in one length of day and 
part in another length of day, or that God took 
millions of years to make the surface of the 
earth which the account says was made in one 
day, or that some existences have evolved in a 
long lapse of time from an insignificant point to 
something greater and nobler, or many other 
antagonistic points unnecessary to name, these 
would undoubtedly confess in their hearts, that 
they are unbelievers in the account. 



86 Biblical and Scientific Proof 

It is just as easy and easier for anyone to be- 
lieve it as it stands in the Hebrew, as it is to 
believe anything else, for the account is sup- 
ported by the evidence of our senses, by true 
Science, and by other Divine records ; while 
theories differing from it, are the vaporings of 
men's minds, with no support except what they 
receive from those unsettled intellects who are 
ever looking about to catch at anything. 

To the believer in the Christian faith, the 
account is his polar star. The first clause in the 
Apostles' Creed is: " I believe in God, the Father 
Almighty, maker of heaven and earth and of all 
things visible and invisible." If he believes in 
his God, he believes in His recorded word. All 
men, it seems to us, should accept the account 
as true, follow it, and believe in it, or reject it 
entirely as unworthy of their notice, which would 
clearly draw the dividing line between believers 
and unbelievers. 

This brings us to a personal explanation. We 
believe in the word of God as written in the Old 
Testament by Hebrews, and of the New Testa- 
ment as written by them in the Greek. We do 
not believe the English Versions of the Bible 
on those points antagonistic to God's Natural 
Laws, or that are not faithful transcripts of these 
languages, of which there are many, and some 



of the Genesis Creation. 87 

very vital. No translator should assume to be 
the conservator of the word of God. He may 
imagine that there are inconsistencies or even 
contradictions which he may not understand, but 
he need not be alarmed ; time will explain them 
all, and if not explained, will not in the least 
affect those parts that are explained and can be 
understood. 

Truth has leaden heels, while error has the 
wings of the wind. 



SECOND ADDENDA. 

January, 1892. 



ALLEGED ERRORS IN THE BIBLE. 

Dr. Briggs, of the Union Theological Semi- 
nary, Dr. Hyde, of Bowdoin College, and Dr. 
Harper, of Yale, have each made public an- 
nouncement of "Errors in the Bible," but as far 
as the public has seen, neither of them has 
stated what one of the many Bibles extant they 
find in error, nor have they charged any specific 
error in any of them. This has confused rather 
than enlightened the Christian mind. 

This position naturally suggests the enquiry, 
which Bible is in error or are they all in error, 
including the Hebrew and Greek inspirations. 
It is assumed by Christians that a Bible means, 
in its general sense, the inspired record of the 
Word and laws of God. It matters not whether 
it be in English, in Hebrew, in Greek, or in any 
other language, if it be assumed as the true 
inspiration, all Christians accept it as such, and 
on these terms. For our Christianity is based 
on the fundamental principle, that the Hebrew 
of the Old Testament and the Greek of the New 
are the languages in which inspiration has been 
given to mankind. 



90 Alleged Errors in the Bible. 

So that these distinguished scholars, when they 
speak of "Errors in the Bible," are supposed to 
mean errors in the King James' Bible, and that 
those errors are errors of translation only, and not 
errors in the Hebrew and Greek inspirations. 
This we take for granted. 

Considering the time and circumstances under 
which the Great Bible was translated, in 1540, 
and which was generally followed by the trans- 
lations of the King James' Bible, in 161 1 — 
except that they were restrained by Royal 
authority and acted under the fear of the King's 
displeasure — and that all of these translators laid 
no claim to inspiration or a knowledge of God's 
Natural Laws, and that they acted throughout 
under the instincts, traditions and convictions of 
humanity then prevalent, the surprise is not that 
we have errors in the English Bibles, but that 
we have so few comparatively. It is hardly sup- 
posable that translators, acting under such in- 
fluences, could give to the World the niceties of 
the inspiration complete. There is no sound 
reason, however, why the history, the natural 
facts, based on God's natural laws, and the 
Science of inspiration should not be accurately 
rendered, and if not so rendered by reason of 
the circumstances surrounding the translators, 
the errors, when discovered, should be speedily 



Alleged Errors in the Bible. 91 

rectified ; for to continue to teach them as Such, 
or to remain Silent about them, is simply ad- 
ministering poison to the Sources of all Christian 
effort. 

A Booklet styled Am I Jew or Gentile ? 
or the Genealogy of Jesus Christ, proving 
His Divinity, was published by E. H. Coffin, 
49 John St., New York, price 25cts., by mail, to 
accomplish this object in respect to the Creation 
and origin of the human races, founded solely 
upon the Hebrew inspiration, and the conclus- 
ions arrived at are considered as settled, for the 
following reasons : The author of this work 
commenced his publications on this subject some 
forty years ago, and in all of them he kindly 
asked all Hebrew Scholars and Divines to criti- 
cise his postulates severely, and set him right on 
any point if he was in error. Although the 
gratuitous distribution of the publications have 
been widespread, no Divine or Hebrew Scholar 
during that time has criticised, denied, or found 
a word of fault with his postulates, some of which 
are as follows : 

Gen. I : 26. Records in the Hebrew inspira- 
tion, the creation of a class of human beings 
under the name of Adam, and that name is de- 
fined in Gen. V: 2, as "male and female," created 
— not born of woman. This class was to have 



92 Alleged Errors in the Bible. 

dominion over all the earth, and as no such 
power was conferred upon any other human 
beings created, it points directly to the creation 
of the Caucasian, Mongolian, Malay, Indian and 
Negro races, which have exercised dominion 
over all the earth, through all history, and now 
hold that dominion. Pages 14, 58. 

Gen. I: 27. Records in like manner the 
creation of The Adam, and a class of male and 
female. These were the Hebrew Race, which 
included the Jewish Race, which was also 
Hebrew. These created people had no power 
of dominion given them, and although they have, 
attempted twice to make themselves a Nation 
for dominion, have twice failed, and are now a 
scattered race throughout the world. The Adam 
and Eve were the created heads of the Jewish 
blood line that evolved Jesus Christ. 

Gen. II: 21, 22. Recorded in like manner the 
special making of Eve, the wife of The Adam. 
Page 22. 

The name Adam occurs five times as the 
name of a class in the first eleven chapters of 
Genesis in the Hebrew, while the name The 
Adam, the husband of Eve, occurs Thirty Six 
times in the same Chapters, and its equivalent 
Adam, with the article dropped, occurs eleven 
times, making forty-seven times in all that The 



Alleged Errors in the Bible. 93 



Adam or its equivalent is used in these eleven 
Chapters. 

The account in the Hebrew has been some- 
what confused by the use of Adam so many- 
times for The Adam. But the inspired writer 
had the right as well as the power to use any term 
or name for The Adam which carried his iden- 
tity ; that is, either as the husband of Eve or as 
the individual. These identities are the inspi- 
ration. Those who are not satisfied with this 
explanation can take the more charitable view of 
the matter, that the articles have been dropped 
by clerical error in copying the manuscripts, 
which was undoubtedly done by persons having 
no claim to inspiration. Adam proper being a 
plural noun, while The Adam is a singular noun, 
we must either accept these equivalents for The 
Adam, or credit Eve with two husbands. 

Although the name of The Adam occurs so 
frequently in the Hebrew inspiration, that name 
has never appeared in any English Version of the 
Bible. Gen. I : 26. These created beings were 
made in numbers "over all the earth." Pages 59, 
75 and 80. The Caucasians were created on 
the Continent of Europe ; the Mongolians and 
Malays in Asia ; the Indians in America ; the 
Negroes in Africa, and the Hebrews in the Holy 
Land. 



94 Alleged Errors in the Bible. 

While the English Versions destroy all of 
humanity except Noah and his family by flood, 
the Hebrew inspiration only destroys the des- 
cendants of The Adam and Eve, except Noah 
and his family, leaving the remainder of mankind 
unharmed by that catastrophe. Page 38. 

The English Versions have no correct gen- 
ealogy of Jesus Christ. The Hebrew has, how- 
ever, a correct one, running from The Adam 
and Eve to Joseph. Page 57. 

The theology of the unity of the race, derived 
from the English Versions, made so by the er- 
roneous use of the name Adam as the husband 
of Eve ; the suppression of her real husband's 
name, The Adam, and the garbled translations 
of the extent of the flood, are the controlling 
errors in the King James' Bible. 

These errors have worked incalculable mischief 
in the would-be Christian World. They have 
led vast multitudes to disbelief, not only in the 
truth of the errors themselves, but incidentally 
to a disbelief in the whole Bible. They have 
gone further and permeated the relations between 
independent races, to the great detriment, socially 
and politically, of the weaker. 

We refer of course to the purely white Caucas- 
ian race and the purely black Negro race. The 
more the common origin of these two races has 



Alleged Errors in the Bible, 95 

bev,n pressed in religious teachings, the more set 
has the Caucasian race become in its antipathy, 
until present results are here, which every one 
knows and most every one regrets. 

The Negro race is an independently created 
race of God's people, and is entitled to that rank 
with all its equal rights, privileges and immun- 
ities. 

Our experiences many years ago in the far 
West, where White men were scarce, Indians 
plenty and Negroes rare, was the adoration of 
the Indian for the Negro. The pale faces held 
no such position in the Indian's estimation. His 
principal amusement was to take hold of the 
curly locks of the Negro's hair, straighten. them 
out and then let them spring back, whereupon 
his laughter would be more than immoderate. 
We do not know whether this worship continues 
universal under a more extended contact of the 
two races. 

It is a glorious discovery to have found out 
that the inspiration is confirmed by every exist- 
ing law of God in nature in respect to repro- 
duction in the human family, and of their 
political distribution and destinies as separate 
races, and that the hands that inscribed it have 
written superior to, and more accurately than, 
all the combined education and knowledge of 



96 Alleged Errors in the Bible. 

nearly nineteen centuries of the Christian Era. 
Is not this a complete and satisfactory proof of 
the inspiration itself, and of its Godly origin as 
tracing our creation, our duties and our desti- 
nies ? Who can ask for anything more, or who 
wants anything less ? 

We quote : "No translator should assume to 
be the conservator of the Word of God. He may 
imagine that there are inconsistencies or even 
contradictions which he may not understand, but 
he need not be alarmed. Time will explain them, 
all, and if not explained will not in the least affect 
those parts that are explained and can be under- 
stood." Page 87. 

God speed the noble efforts of those able, dis- 
tinguished, and learned men, who have set 
this ball of " Errors in the Bible " in motion,, 
and for the good of mankind and the advance- 
ment of the Christian religion it is to be hoped that 
they will stop at nothing until a solid foundation 
for creeds and doctrines shall be presented to 
the world in a Bible containing the pure inspi- 
ration, where there are no errors. And the 
quicker the better; for who will assume to say 
that there are errors in the inspiration except- 
ing God himself ? 



ERRORS OF TRANSLATION IN KING 
JAMES' BIBLE. 

The controlling errors of translation in the 
King James' Bible, from the Hebrew Inspiration, 
are due to the misuse and want of use in places 
of four words, namely: First, the interpolation 
of the word "the " as the second word of Gen. 
I., i, thereby opening a space of time. "In the 
beginning," for speculations and theories before 
the Genesis account of creation proper, abso- 
lutely began. That space in the Hebrew in- 
spiration is closed up by " In beginning," &c. 
Second, the misuse and want of use in places of 
two names, Adam and The Adam; and third, the 
unwarrantable use of the word "So " at the head 
of Gen. I., 27, in place of the rightful word 
"And," as in the Hebrew. 

We give below the English terms used in the 
King James'Bible and the corresponding terms in 
the Hebrew inspiration in the first eleven chap- 
ters of Genesis, or until the dispersion of the 
Jews, the descendants of The Adam and Eve, 
among the Isles of the Gentiles and Nations of 
the earth- 



98 



Errors of Translation 



Chapter 


King James' 


Hebrew Inspira- 


and Verse. 


Bible. 


tion. 


Gen I., i In 


the beginning. 


In beginning. 


Gen. I., 26. 


Man. 


Adam. 


Gen., I, 27. 


Man. 


The Adam. 


Gen. I., 27. 


So. 


And. 


Gen. II., 5. 


Man. 


Adam. 


Gen. II., 7. 


Man. 


The Adam. 


Gen. II., 7. 


Man. 


The Adam. 


Gen. II., 8. 


The Man. 


The Adam. 


Gen. II., 15. 


The Man. 


The Adam. 


Gen. II., 16. 


The Man. 


The Adam. 


Gen. II., 18. 


The Man. 


The Adam. 


Gen. II., 19. 


Adam. 


The Adam. 


Gen. II., 19, 


Adam. 


The Adam. 


Gen. II., 20. 


Adam. 


The Adam. 


Gen. II., 20. 


Adam. 


Adam. 


Here Adam 


in the Hebrew 


, is the equivalent 


of The Adam 


as indicating 


the husband of 


Eve, and is a singular noun governed by 


" him " in the same sentence, 


while Adam pro- 


per is a plural 


noun. Gen. 


V, 2. 


Gen. II., 21. 


Adam. 


The Adam. 


Gen. II., 22. 


Man. 


The Adam. 


Gen. II., 22. 


The Man. 


The Adam. 


Gen. II., 23. 


Adam. 


The Adam. 


Gen. II., 25. 


The Man. 


The Adam. 


Gen. III., 8. 


Adam. 


The Adam. 


Gen. III., 9. 


Adam. 


The Adam. 


Gen. III., 12, 


The Man. 


The Adam. 


Gen. III., 17. 


Adam. 


Adam. 



in King James' Bible. 99 

Here in the Hebrew, Adam is identical with 
The Adam who was the husband of Eve. 
Gen. III., 20. Adam. The Adam. 

Gen. III., 21. Adam. Adam. 

Here in the Hebrew, Adam is identical with 
The Adam the husband of Eve. 



Gen, III., 


, 22. 


The Man. 


The Adam. 


Gen. III., 


1 24. 


The Man. 


The Adam. 


Gen. IV., 


1. 


Adam. 


The Adam. 


Gen. IV., 


2 5- 


Adam. 


Adam. 



Here in the Hebrew, Adam is identical with 
The Adam the husband of Eve. 
Gen. V., 1. Adam. Adam. 

Gen. V., 1. Man. Adam. 

In this verse, Adam is used twice in the He- 
brew, and is a singular noun governed by "he, 
him " in the same sentence, and hence is the 
equivalent of The Adam. 
Gen. V., 2. Adam. Adam. 

This Adam is the plural noun — " Male and 
Female people created." 
Gen. V., 3. Adam. Adam. 

The Identical The Adam, the husband of 
Eve, and father of Seth. 
Gen, V., 4. Adam. Adam. 

LofC- 



100 Errors of Translation 

The identical The Adam, the father of Seth. 
Gen. V., 5. Adam. Adam. 

The identical The Adam, the singular noun 
governed by " he " in the same sentence. 
Gen. VI., 1. Men. The Adam. 

Gen. VI., 2. Men. The Adam. 

Gen. VI., 3. Man. Adam. 

The identical The Adam, a singular noun gov- 
erned by "he " in the same sentence. 



Gen. VI., 4. 


Men. 


The Adam. 


Gen. VI., 5, 


Man. 


The Adam. 


Gen. VI., 6. 


Man. 


The Adam. 


Gen. VI., 7. 


Man. 


The Adam. 


Gen. VII., 21. 


Man. 


The Adam. 


Gen. VII., 23. 


Man. 


Adam. 



See explanation on pages 38 and 39. This 
Adam in the Hebrew is identical with The 



Adam. 






Gen. VIII., 21. 


Man's. 


The Adam 


Gen. VIII., 21. 


Man's. 


The Adam, 


Gen. IX., 5. 


Man. 


The Adam, 


Gen. IX., 5. 


Man. 


The Adam. 


Gen. IX., 6. 


Man's. 


The Adam, 


Gen. IX., 6. 


Man. 


Adam. 


Gen. IX., 6 


Man. 


The Adam, 


Gen. XL, 5. 


Men. 


The Adam. 



POSTULATES IN THE GENESIS CON- 
SIDERED AS SETTLED ON THE 
BASIS OF THE HEBREW 
INSPIRATION. 

Postulate First. 

That the Universe including our Solar Sys- 
tem was created in Six days in the order laid 
down in the Genesis account. 

Postulate Second. 

That nothing material existed before the time 
to which that account refers. That " In begin- 
ning " refers to the first act of Creation and the 
first act of the first day's work. 

Postulate Third. 

That the first day's work consisted of cre- 
ating the heaven, the earth without form and 
light throughout the Universe. Heaven, mean- 
ing in Hebrew expanse, and in this connection 
Space or Vacuum, while earth without form 
means primordeal elements uncombined, and 
those elements in combination is dry land, and 
still called earth. Earth, in its general sense, is 
the ponderable mass of this planet revolving 
around the Sun. 



102 Postulates in the Genesis Considered. 

Postulate Fourth. 

That the Second day's work was the combin- 
ing elements to make the waters of the Universe. 

Postulate Fifth. 

That the third day's work consisted in com- 
bining elements to make dry land or earth 
throughout the Universe and gather together the 
Waters combined on the previous day to make 
seas, lakes, rivers, etc. Then to plant on the 
dry land or earth the Vegetable Kingdom with 
its fruits and seeds. 

Postulate Sixth. 

That the fourth day's work consisted in giving 
motion to the Heavenly bodies which were com- 
pleted on the third day in space and in place, 
and at the same instant establishing the law of 
gravity and giving some bodies the power to 
emit the light already made, while others were 
given the power to reflect light to be for signs 
and for seasons, and for days and for years. 

Postulate Seventh. 

That the fifth day's work consisted in cre- 
ating the moving creatures that have life in the 
waters and all fowls that fly in the air. 



Postulates in the Genesis Considered. 103 

Postulate Eighth. 

That the sixth day's work consisted in making 
the beasts of the field and making all of mankind 
required to start the races in reproduction. 

Postulate Ninth. 

That the two verses Gen. I: 22, 26, records sole- 
ly the creation of two distinct classes of people. 
The first were peoples, male and female, called 
Adam, and were made by the plural Godhead. 
"And God said let us make Adam in our im- 
age after our likeness and let them have do- 
minion over the fish of the sea, etc." These peoples 
were to have dominion over all the earth. The 
second class created in Gen. I: 27, where Jesus 
Christ was to be subsequently involved, was 
done by God alone. No power of dominion 
was given to this class. "And God created 
The Adam in His own image; in the image of 
God created He him; male and female created 
He them." 

Postulate Tenth. 

That the first class created under the name 
Adam were the Caucasians, the Mongolians, the 
Malays, the Indians and the Negroes, who have 
held Dominion over all the earth through all 
history, and still hold that Dominion; while the 



104 Postulates in the Genesis Considered. 

second class was the Hebrew race (including 
the Jewish race), which has never held do- 
minion, and have been a scattered race through- 
out the world from the time of the dispersion 
among the Isles of the Gentiles and the Nations 
of the earth after the building of the Tower of 
Babel to the present time. 

Postulate Eleventh. 

That The Adam, the husband of Eve, was a 
representative Hebrew, and was created to be the 
head of the Jewish line to evolve the Saviour 
Jesus Christ. The Adam and Eve were the only 
created beings specifically named in the 
Creative account. 

Postulate Twelfth. 

That the genealogy of Jesus Christ begins in 
The Adam and Eve, runs through Noah to 
Joseph and Mary. 

Postulate Thirteenth. 

That as the Hebrews were created in numbers 
throughout the Holy land and to be co-existant 
with the food created for their use, Cain had no 
difficulty in getting a Hebrew wife in the Land 
of Nod. 



Postulates in the Genesis Considered. 105 

Postulate Fourteenth. 

That the flood destroyed the descendants of 
The Adam and Eve except Noah and his family, 
leaving the remainder of humanity unharmed 
by that catastrophe. 

Main Postulate. 

That the Hebrew race has been the chosen 
people of God for the following purposes : 
To write, publish and ventilate His will and laws 
to the world and establish the Christian religion. 
As the result, that race has written all the Books 
of the Old and the New Testaments, and given 
the every-day history, both good and bad, of this 
people, and have evolved Jesus Christ who, by His 
Divine character, was to be an exact pattern in 
living to all exemplary Christians. 

Concluding Postulate. 

That Christian religion is conduct, spiritual or 
otherwise, guided by the laws of God, and fol- 
lowing the example and teachings of Jesus 
Christ, or their equivalents. 



SONG OF CREATION 

Written in 1856, but not Published. 



INVOCATION. 



I. 

Whisper to me, O gentle Muse of heaven, 

And be thy holiest inspiration given ! 

Infuse my soul with courage to explore 

The depths profound on Time's remotest shore ! 

II. 

Bring forth to light from that unfathomed deep 
The pearls of truth that there in darkness sleep ; 
Tell how from naught the Universe could rise, 
With worlds on worlds in new-created skies ! 

III. 

Beyond the birth of matter or of man 
Stretch forth thy ken, if that thy power can span 
The nothingness of nothing made or known — 
The spaceless void around the Eternal Throne ! 

IV. 

Tell when the worlds were not that now revolve, 
And aid Creation's mysteries to solve : 
Tell of Almighty God, and where His home 
Before the starry orbs illumed His boundless dome 



108 Song of Creation. 

NOTHINGNESS. 

I. 

Can mind, howe'er gigantic, comprehend 
God's truths untold, and with a void contend? 
Can it on Nothing fix, or blank complete, 
Or Nothing's attributes to man repeat ? 

II. 

If so it were, the ever-searching mind, 
Could here concentrate, and solution find ; 
Illume with mental rays what was not known 
Of aught before Creation's work begun. 

III. 

Rise, ye profoundest powers of human mind, 
And say what embryo then your strength confined ! 
Where spread your fields of action proud and bold, 
Of strifes victorious, in the realms untold ! 



CREATION'S DAWN. 



I. 



Vain were the search, for e'en the mightiest mind, 
Howe'er intent the birth of God to find — 
Creation's dawn, though plainly shown to man, 
His previous being Time can never span : 
No trace, no mark, no measure, hint, or line, 
Of holiest Writ, could fathom the Divine. 



Song of Creation, 109 

II. 

Creation's birth and e'en the birth of Time 
Are finite things within the Great Sublime — 
Are dots imperfect on the age-worn world 
Compared with cycles in the past unfurled. 



III. 

God was alone, all perfect and unseen : 
Thus to that era had He ever been. 
But mental vision shows to man his God , 
Reflects His image in the moulded sod ; 
Opes the wide door for man to trace his way 
Through ages backward past the first-born day 
And stand, where Revelation doth not tell 
Of heaven, as yet unfashioned, or of hell ! 



IV. 

There was God, great, majestic, and sublime ! 
No days, no years, no marks of unmade Time 
Disturbed His empire of repose profound ; 
Nor did His angels' praises there resound. 



V. 

Here sprang the God-thought of Creation bold, 

From nothing, mighty worlds on worlds t' unfold 

To stretch the azure curtain of the skies ; 

To deck it with its million shining eyes ; 

To ope Creation from His hand a scroll, 

And poise the whirling worlds from pole to pole 



110 Song of Creation* 

THRONE OF GOD. 

I. 

What is the Throne of God, or what its mould ? 
Does Inspiration sure this truth unfold ? 
Or, if unfold, can mortal comprehend 
Its vast beginning or its vaster end? 

II. 

Where rests its base — where do its columns rise ? 
And where its domes that swell within the skies ? 
What bounds its circuit, what its viewless height, 
Except the glorious omnipresent light ? 

III. 

Where meet its arches, hung with festooned rays, 
And studded round with bright and parted days ? 
Where the entablature so high, so bold, 
That, could a mortal's vision once behold, 
Height, depth, and distance, all would fade and die, 
As sight extended on the boundless sky ! 

IV. 

Yes, with our powers of vision search to trace 
The arching piles in labyrinthine space ; 
And wander ever through the doming skies, 
As tower on tower doth toward God arise. 

V. 

Turn then the eye upon yon crowning height, 
Not made of earth, but ever glorious light ; 
Piled up in massive beauty far and high, 
Rolling in fleecy brightness in the sky ! 



Song of Creation. Ill 

VI. 

Turn then, again, upon the snow-white Throne, 
Such as to mortal sight was never shown — 
With clouds of radiance circling high and low, 
Like blushing Morning on ethereal snow. 



MYSTERIOUS FORM OF GOD. 



I. 

Lo ! the effulgence of Mysterious Form ! 
Mightier and stranger than the wheeling storm 
Calm as the placid sunlight on the lea, 
Yet infinitely brighter than the day. 



II. 

What does my closer vision here behold, 
Which clouds of volumed God-light now unfold ? 
Dare mortal man a visioned outline trace, 
And dot his folly through a world of space ? 



III. 

Dare he uplift the cloudy drapery bright 
That gathers round the Great Eternal Might, 
And face to face th' immortal God behold, 
And peer into the realms of heaven untold 



112 Song of Creation. 



ANGELIC HOSTS. 

I. 

There rests, beyond the ken of mortal eye, 
The Great Supreme within the light-crowned sky 
There circle round His unseen, mystic place, 
Bright angels, beaming with seraphic grace. 



II. 

Around His throne the ever-swelling strains 
Far echo on the rolling, cloudy plains ; 
While cherubs float in liquid, glowing day, 
And gild their wings in heaven's resplendent ray. 



III. 

There angels waft their brightness through the glow. 
Decked with pure robes that shame ethereal snow ' 
While from their eyes a quiet peace doth shine, 
Rivalling all, but living light Divine. 



Song of Creation. 113 



LIGHT OF HEAVEN. 



I. 



And what is this which blinds my vision now, 
As clouds of vapor take their outward flow ? 
Reveals to me what staggers reason quite, 
And shows all yet has been perpetual night ! 



II. 

Sudden, if from the dark to light we turn, 

To fires that in the empyrean burn, 

From far and wide we bring the focal ray — 

Show years of light within a fleeting day, 

And then concentrate all this burning light : 

"Twould but feebly tell what dawned upon the sight. 



III. 

The light of heaven, and brighter light divine, 
That in no humbler realm could live or shine, 
Pours forth the stream that gilds the road to heaven, 
And lights the light that has to man been given 

IV. 

Great God Omnipotent ! do we now behold 
Thine eye supreme that these bright clouds unfold : 
From which flows on the never-ceasing stream, 
And constant with the never-varying gleam — 
From centra ranges through its verging way, 
And lights in outward worlds the living day ! 



114 Song of Creation. 



GOD'S ATTRIBUTES. 



I. 



With mental vision scale this lofty height, 
And hope to tell what dawned upon the sight ! 
Approach His glowing seat on high once more, 
And in these hallowed realms devoutly soar. 



II. 

Sweep round His brow, O mental vision bold — 
Truth, Mercy, Justice, Patience, there behold : 
Guide on, nor cease the love divine to trace 
That shines resplendent in a Father's face. 



III. 

Behold the crown that rests upon His brow, 
Where angels and archangels meekly bow ; 
Behold the Father's eye with love serene 
Flashing majestic o'er Creation's scene 
Range through bounds that hold the glowing sky, 
We yet find there, His ever-present eye. 



Song of Creation. 115 



SEAL OF HEAVEN. 

I. 

When, mighty mandate, mystery sublime, 
Wilt thou be blotted from the book of Time? 
When shall the seal, set here by God's command- 
This mystic seal be broke — and by what hand — 
That mortal may behold Him face to face, 
And roam at will His sacred fields of space ? 

II. 

Presumptuous mortal, 'tis not to thee given 
To soar in space's height in upper heaven ; 
To wrest the secret and bring down to man 
And blazon to the day His wondrous plan — 
Roll back the mighty curtain of the sky, 
And God's repose profane with curious eye ! 

III. 

Yet, Muse supernal, solve to us this cause 
Why should not worlds or universes pause, 
Open to mortal eye this vision bright, 
And blind him with a flood of heavenly light- 
Blot out in 'whelming wonder soul and sense, 
And quench his spirit in Omnipotence ? 

IV. 

No : still will roll His mighty wonders on ; 
Unbroke the seal till Time's career be run, 
Nor angels nor archangels shall reveal 
The awful mysteries of this holy seal. 



116 Song of Creation. 



GOD. 

I. 

Then what is God, and why His heaven-born name, 
And why His glorious presence earthward came ? 
Where his first rest before the Triune One, 
And when the birth of God, the only Son? 
Whence came the Holy Ghost from the Divine, 
Before He taught the clustered stars to shine ? 



II. 

Bear up, O God ! the feeble human thought 
To where Thou hast Thy mighty wonders wrought, 
To show Thy rest within the nothing world 
Existent ere the darkness was unfurled. 



III. 

Almighty God, and Cause supremely great, 

In harmony with Thy eternal state 

With Thy great love, Thou mad'st a world for man, 

And based in wisdom Thy omniscient plan. 



IV. 

Then, creature vain, of God-descended mind, 
Plume thy bright pinions, and go forth to find, 
Through Nature's network and through Nature's laws, 
The first Beginning and sufficient Cause. 



Song of Creation. 117 



V. 

God is great God with attributes replete — 

He still were God, no attribute complete, 

When Time was not, nor yet Creation's thought ; 

When Space was not, nor yet with darkness fraught, 

He had a Will, although not yet made known — 

A power complete confined within His throne. 



VI. 

This Will Supreme — ail perfect in its Will — 
For infinite ends was powerful to fulfil 
Designs stupendous in the mystic world 
Conceived, and in the lapse of time unfurled. 



118 Song of Creation. 



CREATION. 



I. 



Now sprang the all of moving worlds or heaven 
As from His hand the sacred scroll was given, 
In order, destiny, and place combined, 
From Time, the first create, to man's immortal mind ! 



II. 

Whatever thing there be, in earth or heaven, 
To which a color, form, or name, is given, 
All came of God, and Godward is its end : 
Though heavenward bound, we can not comprehend 
The paths that stretch o'er this mysterious plane, 
Through labyrinthine space, Creation's boundless main. 



III. 

Ambitious man, with ever-erring mind, 
With this great subject fired, thou seek'st to find 
The Cause stupendous that could move this will — 
Could make all space with whirling worlds to fill — 
Could fill these worlds with wonders multiplied, 
And infinite mystery through Creation wide : 
This all a wondrous problem, never solved, 
That a transcendent truth with naught but faith involved. 



Song of Creation. 119 



IV. 

Faith is the all of truth that's known to man 
Of God or God's in all Creation's plan — 
Of planets, suns, and myriad-systemed spheres, 
All Godward bound through chiliads of years. 
These wonders wrought within this infinite will — 
Their ends to compass, and their fate fulfil — 
Through Time and Space in harmony to meet, 
And close when Time Eternity shall greet. 



V. 

Conception staggers at the 'wildering thought 
Of God Supreme conceiving all from naught : 
Evolving instant, with creative power, 
The worlds like rain-drops from impending shower / 
These are as nothing in their mystic number, 
Compared with voids in mighty space that slumber : 
All undisturbed in wide Creation's bound, 
Where e'en the swift-winged Light no resting-place hath 
found ! 



120 Song of Creation. 



TIME. 

I. 

The first creation > then, not told to man, 

But which is gathered from the mighty plan, 

Is Time, which though not matter strangely wrought, 

Is equally of Godly make and thought. 

II. 

In utter space, with naught for space to span, 
Where God reposed the life of Time began ; 
He sprang to being by God's will divine, 
The laws of age to mark and to define. 

III. 

A tyrant in his everlasting sway ; 

The same for countless ages or a day, 

He rolls the years in cycles still the same, 

Nor shows inquiring man from whence he came. 

IV. 

Time then was plumed with pinions bright and rare, 
And on his brow God stamped the frown of care ; 
His wide-spread wings were tipped with living day, 
And he with hope was girt to urge his way. 

V. 

God willed His course and gave his first command, 
" Thy wing, thy glass, and ever-running sand, 
Shall note the cycles of eternal day, 
And stamp thy footprints on the trackless way ! " 



Song of Creation. 121 



VI. 

Thus moved creation — then to Time God said, 
" Go forth, and with eternity be wed ! 
Until my mighty works have all been done, 
Cease not, nor weary in thy course begun." 

VII. 

Through darkened naught and chaos mingling wild, 
Through howling tempest's whirl and zephyrs mild, 
Through sunlight blaze and dreary blackened night, 
Through mighty worlds of dark and worlds of light, 
'Mid whirling planets, stars, and suns unseen, 
Beyond where mortal thought hath ever been, 
Time onward flies, and in the lapse of years 
Bends proudly on his course through countless spheres. 
Soon with his promised nuptials he'll be blest, 
Then pause and sink to his eternal rest. 



VIII. 

Time notes the age of childhood or of man, 
And all the phases of th' infinite plan ; 
The age of races and the age of states ; 
The age, from birth, of all that God creates ; 
The age of planet, satellite, or sun, 
Or systems that in mystic circles run ; 
He marks the footprints of the mighty world, 
In orbit true which God himself unfurled ; 
He tells the age of sunbeam or of shade, 
Or sparrow struck by God upon the glade. 



122 Song of Creation. 



IX. 

He marks when empires fall or empires rise ; 
When suns are blotted from the starry skies ; 
When rolling planets from their orbs are hurled, 
Or when created matter makes a world. 
When systems vast are formed, or when the end ; 
"When nascent suns their youthful radiance send ; 
When lofty turrets rise, or crush and fall, 
Or when to ruin sinks the mighty wall ; 
When but a child be born, or monarch die ; 
When human souls are lost, or sent on high ; 
Whene'er a rose may bud, or lily droop, 
Or fresh youth spring, or age in tremor stoop : 
Time, ever faithful, marks each fleeting hour, 
Though falls a universe, or springs a flower ! 

X. 

In ever-hopeful youth, or crippled age ; 
In pleasure's whirling dance, or musings sage ; 
While welcome death draws nigh, or feasts prepare, 
Or victim pleads his awful doom to spare ; 
While vilest sinner draws his parting breath, 
And helpless suffering prays for speedy death ; 
When but a moment would a world command, 
Rolls ever onward the unceasing sand ! 

XL 

Slow flaps the tireless wing of mighty Time 
Along his path amid the orbs sublime ! 
While mortal man runs round from birth to death, 
And millions struggle with expiring breath ; 



So?ig of Creation. 123 



While new-born babes are wrapped in heavenly light, 
Or, borne by angels, mount to regions bright ; 
While Life and Death are joining hand in hand, 
And choosing victims from the millioned band ; 
While countless worlds the laws of God obey ; 
Still flaps Time's tireless wing in his directed way. 



XII. 

Far backward stretch the death of Time-born years 
Each marked and mourned by his prolific tears : 
See now the line, behold the funeral train, 
The eye looks out, the thought peers up in vain. 



XIII. 

Now outward, onward, run our eager course, 
And find by these Time's unknown secret source ; 
Onward and upward trace through earth the line, 
Till lost in God, or quenched in light divine. 
Here, then, the source, can we the distance tell ? 
Easier the height of heaven, or depth of hell ! 



XIV. 

Infinity ! O, whence, without a bound, 
Mysterious regions of the depths profound ! 
That forms complete the never-ending chain, 
That circling backward circles but in vain, 
To tell the certain mystic source of Time, 
Or onward stretching reach the Great Sublime. 



124 Song of Creation. 



INSTALLATION OF TIME. 



In heaven's vast concave, but beneath no sky, 
And seated on His radiant throne on high, 
Beyond the bounds of mortal thought, and bright 
With the pure effluence of ethereal light, 
Was the Eternal, robed in power sublime, 
Marking the course of new-created Time. 



II. 

There in His realm, ere yet had sprung a ray, 
To wake in living light, the slumbering day, 
He saw young Time within the vast unknown, 
Forth steady winging from the eternal throne. 



III. 

Now to His servant, first create of heaven, 
Was the Eternal's great commandment given 



IV. 

' ' On, mighty Time, I clothe thy tireless wing 
With strength o'er worlds and boundless space to swing 
Bear, then, thy glass, and shed thy running sand ; 
Thy conquering scythe hold strongly in thy hand, 
Till thou the great creation's dawn prepare, 
Then humble all to thee and nothing spare ! 



Song of Creation. 125 

V. 

" I'll make thee worlds and wondrous systems too, 
And when destroyed by thee, will not renew. 
I'll give thee suns whose golden light shall shine 
Till quenched eternally by hands of thine ! 
I'll make thee Godlike man with form erect, 
And in his mortal mould, thou shalt detect 
The secret germ of death, not being now, 
Then bend his form and mark his furrowed brow. 



VI. 

" Cities I'll build for thee, with towers and spires, 
That thou shalt burn with yet unkindled fires ; 
I'll spread the flowing river and the main ; 
I'll make the monarch mountain, and the plain ; 
I'll bid for thee the stormy tempests blow, 
To make the fires in maddening fury glow, 
"While suns and planets from their orbits turn, 
And then be lighted by thy torch to burn." 



126 Song of Creation. 



TIME RETURNING THE UNIVERSE 
TO GOD. 

I. 

Where wheel God's armies on their march sublime, 

Curbed by His will along the course of Time, 

Still circling on their steady tramp around 

His throne — where peans jubilant resound, 

Worlds wheel with worlds in systems broad-cast sown, 

Cycling harmonious in the effulgent zone ; 

Stars look at stars o'er planet-studded skies, 

Where God's proud banners of the nebulae arise ! 

II. 

Here, in their way-worn paths obedient, bend 
The orbs wherever spaces bounds extend ; 
And Time shall hover o'er these weary spheres, 
Till end their cycles in the end of years. 

III. 

Time's course fulfilled, the Almighty bids him halt I 
Then deep within the empyrean vault, 
He, by some sun the brightest in its sky, 
Lights his great torch to fire the worlds on high. 

IV. 

Then round shall wheel the burning balls of fire, 
And flames climb upward in a living spire, 
And in their widely-sweeping folds embrace 
The suns and systems of the fields of space. 



Song of Creation. 127 



V. 



Fanned by the wings of Time, these flames shall glow 
O'er the wide worlds that wheel and shine below ; 
And all the orbs that on their axes roll, 
In dire concussicn shake from pole to pole. 



VI. 

Loud crash the worlds as from their paths they wheel f . 
And systems tremble as God's thunders peal ! 
The tempest thickens, and with rage they burn 
As maddened planets from their courses turn. 



VII. 



Worlds, in their fury, dash at worlds amain, 
And scatter terror o'er heaven's boundless plain '. 
Flames circle flames, and in their eddies hold 
Orbs still on orbs the raging fires unfold ! 
Till the vast vaults of heaven, one living blaze, 
To God above their burning incense raise '. 



VIII. 

Then all with one convulsive struggle yield 
The tie that bound them to their native field ; 
And now the yielding, tottering arch of heaven 
Is from its blazing station hurled and driven, 
And downward with a universal crash, 
The suns and systems to destruction dash \ 



128 Song of Creation. 



RETURN OF TIME. 



I. 

God's universe of worlds sublimely wrought, 
Fashioned in mystery, passes out through naught, 
In primal atoms from dissolving earth, 
Convening instant where it had its birth. 



II. 

Gob speaks ! and space is folded like a scroll, 
And back to nothing all the systems roll. 
Time's faltering wing flaps slowly in his course, 
As he approaches the Eternal Source. 



III. 

Now in high heaven, before the eternal throne, 
Comes Time, all weary with the ages flown, 
Sad with his almost infinite career, 
He pauses now in God's sublimest sphere. 



IV. 

Backward he turns, and shudders to survey, 
The dreary waste along his trackless way, 
Where suns and planets filled the vast profound^ 
And cycling systems ran their mighty round, 
Now sunk to waste, and in destruction all, 
And shrouded in annihilation's pall. 



Song of Creation. 129 

V. 

Now he approaches with a weary flight, 

And stands before the Infinite Fount of Light ; 

Faint from the conflict with the worlds borne down, 

He yields to God his trust, and takes the promised crown. 



VI. 

Then spake Jehovah ! — and throughout the dome, 
Where all his children now were gathered home, 
His voice in tones of majesty sublime, 
Was heard to give his last commands to Time. 

VII. 

" Behold, a mighty ruin crowns thy day, 
And dying Death has sung his requiem lay ! 
Lo ! the vast suns that blazed with living light, 
Are quenched and lost in never-ending night ! " 

VIII. 

*' Now naught in space but thee doth live and move, 
Or know that I am all supreme above ; 
And now, Great Time, behold thy new-born bride, 
And fold thy weary wing upon thy side. " 



130 Song of Creation. 

GODHEAD. 

I. 

Primeval Time was fashioned by God's will, 
His end to answer, and his course fulfil — 
Onward the same through all Creation's bound, 
Nor yet a resting-place his wing hath found. 

II. 

Now Godward turn our all-inquiring thought, 
And ask of Time what mighty work was wrought, 
For systems, worlds, or uncreated man, 
To move God's will, and found His mighty plan. 

III. 

O Great Eternal God, and Great Supreme ! — 
Himself a God, the Godhead now his theme I 

IV. 

Can man conceive the wonders here displayed, 
To show to him the new Creator made ? 
For love of man, though God was perfect now, 
He twined a triple glory round His brow : 
Out from Himself He called His only Son ; 
Thence came the Holy Ghost — and it was done ! 
The empire of Creation all His own, 
He shared with them His Universal Throne. 



Song of Creatio?i. 131 

V. 

Man was unborn — all uncreated still — 
Nor loathsome Sin had come, his heart to fill : 
But God's omniscience in the distance saw 
Man perfect made, but treacherous to His law. 



VI. 

Man was not made for humble man, but God, 
And on this mystery vainly may he plod — 
Drive Reason frantic in the fruitless race 
This truth to fathom or this mystery trace. 

VII. 

Though for an end unknown to mortal man, 

He made complete this temporary plan 

Of worlds, of systems, mountains, depths, and plain, 

For Time to lose — Eternity to gain. 

He based the Godhead on His mighty Throne 

For ends omnipotent — to man unknown. 



132 Song of Creation. 

NEW-BORN LIGHT. 

I. 

Now flashed upon the Great Creator's sight, 
At His omnipotent command, the Light ! 

II. 

Like the first radiance from the morning sun, 
Forth from His throne the course of Light begun ; 
And terror-stricken Darkness, in its flight, 
Struggled and yielded to the conquering Light. 

III. 

Forth it careers on its triumphant way, 
Through realms abysmal, now illumed by Day ; 
And wide o'er heaven pursued his wondrous race, 
And claimed his empire over boundless space. 

IV. 
Brightest of the creations, Light divine — 
Ordained throughout the universe to shine — 
Sublime he enters through the gates of Day, 
And passes forth at Evening's latest ray. 

V. 

He cheers and warms whate'er has life or breath, 

Sustains all Nature till it sinks in death ; 

He tints the rose's petals, or the skies, 

And paints the arching rainbows as they rise ! 

VI. 

He sheds to waste his unemployed rays, 
And in his pleasure like an infant plays ; 
And, touching gently with his finger bright, 
Silvers the robes of far-retreating Night. 



Song of Creation. 133 



SPACE. 

I. 

Thus, as Creation rounded on its way, 
Space spread her fields to welcome infant Day : 
The scroll of darkness opened from God's hand, 
^jid heights and depths unfurled at His command. 

II. 

Space bounded space in Darkness' silent deep, 
Which God's infinity alone can sweep; 
It swept throughout Creation's boundless dome, 
Nor yet enclosed the circuit of His home .' 

III. 

When man looks upward through the vaulted skies, 

Infinite worlds on infinite worlds arise ! 

Vainly he hopes the outer bound to gain, 

He struggles with Almighty Power in vain ; 

And humbly now to God the palm he yields, 

And sings his praises through these space-bound fields, 

IV. 

Far out beyond the circuit of the skies, 

Where over-wearied Thought no more can rise — 

Where in these realms the clustering systems shine, 

Resplendent in their native light divine — 

Yet upward are they spread in depths profound, 

Till limits fail, and God alone is found ! 

Yet onward, through the realms of endless space, 

Shines ever bright His Omnipresent face : 

Though there our failing fancies trace his way, 

'"Tis but the morning of eternal day ! 



134 Song of Creation. 



DAY AND NIGHT. 



Now met in strife the rivals Day and Night, 
And Darkness quailed before puissant Light ; 
Before high Heaven these mighty warriors stand, 
Like chieftains, blade to blade and hand to hand ! 



II. 

Light now advances, now retreats again — 
Yet night essays his vantage to maintain : 
On still the sullen and impetuous Night 
Presses his pall upon retreating Light ; 
But as the conquering Light drives Night in turn, 
His radiant smile of triumph makes the morn ! 



III. 



God saw victorious Light upon his way, 
And placed a crown immortal on the Day ! 
And when the vanquished made his weary flight, 
God gave, in love, a sweet repose to Night. 



Song of Creation. 135 



EVENING AND MORNING. 

I. 

Now up resplendent rose all-conquering Day, 
Passing the zenith hours upon his way ; 
Then on to gentle Eve and blushing Morn — 
Now to the new-made World in beauty born. 

II. 

As lessening Light grew down the tranquil sky, 
Smiling he wooed the mantling Darkness nigh ; 
And Twilight's fold with gentle hand he drew, 
And matched it with the blushing Morning's hue. 

III. 

Now the Creator, blending Night with Day, 
And then to form their union, quenched for aye 
All enmity which was 'twixt Day and Night, 
And made both Morning and the Evening bright. 

IV. 

These true harmonious brothers, hand in hand, 
Have journeyed far o'er every sea and land ; 
A mantling verdure widely they've unfurled, 
And twined a belt of beauty round the world ! 



On they have travelled ages, side by side, 
Sweeping o'er many a mighty ocean's tide ; 
Have chronicled the Days as on they sped. 
And Days have chronicled the Cycles fled : 
Thus have these brothers trod their way sublime, 
Like sentries stationed on the wings of Time ! 



136 Song of Creation. 



NIGHT OF THE FOURTH DAY. 

I. 

Approaching Night stoops down her sable wing, 
While Evening to the cradled Day doth sing; 
And now the lengthening, marching shadows long 
Tread lightly to the music of the song. 

II. 

When the o'er-wearied Day is lulled in sleep, 

And sombre Night her watchful vigils keep , 

She seems to whisper to the World, " Be still ! "— > 

She seems to ask the little, flowing Rill, 

To murmur softly on its pebbly way, 

Nor break the slumbers of reposing Day. 

III. 

She seems to ask the Breezes from the hill 
To join in happy music with the Rill ; 
That they together sing Day's lullaby, 
Nor breathe the requiem louder than a sigh. 

IV. 

Up to the shadowy sky, with eye serene, 
She turns and beckons to the Stars unseen, 
Wooing from them a glow of softened light 
To guide in lonely space her dreary flight, 
As o'er the waste of Nature's desert wild 
She bears the Day as if a sleeping child ! 



Song of Creation. 137 



Now ripples softly on the flowing stream, 
Which seems to list the murmurs of Day's dream ; 
The balmy Breezes through the valleys sing 
And Stars to her their twilight offerings bring ; 
And thus Night moves along her silent way, 
Waiting and hoping for the coming Day. 

VI. 

TOLLING THE NEW-BORN HOURS. 

Loud now is sounded, from Night's lofty towers 
The startled tolling of the World's first Hours 
And down with gentle step the dew of heaven 
Upon the calm, quiescent world is given ; 
And while all slumbers 'neath Night's shadowy wings 
Earth on her axis rolls, and in her orbit swings 2 



THIRD ADDENDA. 



SUBJECTS 



INEVITABLE CONCLUSIONS. 



THE BIBLE OF NATURE. 



THE TWO BIBLE SYSTEMS. 



THE BIBLE OF INSPIRATION. 



THE TRANSLATORS BIBLES. 



CAUSE AND EFFECT. 



CREATION MAKERS. 



THIRD ADDENDA. 
January, 1893. 



INEVITABLE CONCLUSIONS. 

The reader of this book has undoubtedly seen 
that each individual subject has been discussed 
upon its own merits, without any attempt being 
made to combine them or dovetail them together 
with the adhesiveness of truth, in order to present 
to the reader's mind a unit idea. While each 
position may be admitted, standing alone, the 
combination of them, it is believed, will produce 
a far higher and grander conception of their 
scope and importance. In other words, by so 
doing, the Christian World could be furnished 
with a Bible, based on the revealed word of God, 
instead of one based upon the conceptions of 
translators, if so it be. 

To meet this position squarely and understand- 
ing^, we must be certain of two things. First, 
that we have the revealed word of God (which 
will follow, as proved hereafter, if any proof is 
needed) ; and Second, that the underlying prin- 
ciple or foundation of that word is not to be 
found in any translations of the Bible now in use 
throughout the Christian World, on the subject 
of the created origin of the races. 



142 I?ievitable Conclusions. 

This is a bold proposition, but for the good of 
mankind, the advancement of the Christian 
religion, the honor of God and of His word, we 
hope to be able to prove it to the entire satis- 
faction of the most bigoted or sceptical. 

We will all admit that the total acts and laws 
of God, from the dawn of creation to the present 
moment, constitute the Great Book of Reve- 
lation to mankind. This book is made up of 
two parts ; The Bible of Nature, and the Spirit- 
ual Inspiration. The latter is made up of two 
parts also ; namely, the purely spiritual, and the 
miracles, neither of which should be questioned. 
The miracles cannot be classed as belonging to 
the Bible of Nature, for they do not follow the 
established laws of Nature, but are special acts 
of God. 



THE BIBLE OF NATURE. 

The first sentence of the Genesis is the first 
sentence of the Bible of Nature. Every act of 
God from that date to the present moment 
towards entities, " visible or invisible," make 
up its contents. It is a wonderful, complex and 
accurate history. This Bible is read, and has 
been read, by every human being on the face of 
the whole earth, from the cradle to the grave, 
and understandingly by each one, according to 
the knowledge they possessed. 

The whole of this Bible, of course, does not 
appear in- what is known as the Bible of Inspira- 
tion, since a very small portion of it is contained 
therein ; small, however, as it is, it is all impor- 
tant, as giving the manner of creation of the 
universe, and especially of mankind, and the 
subsequent history of a portion of them. 

We call it the Bible of Nature, as it is well 
entitled to that name, because the laws of God 
are uniform, consistent, instructive and depend- 
able, whether natural or spiritual, and are equally 
entitled to our obedience and consideration, 
whether they govern the atom, the universe, or 
the salvation of the soul. 



144 The Bible of Nature. 

The more minutely we investigate forms in 
nature, such as the bone and sinew in man or 
animal, the leaf on the tree, the blade of grass 
in the field, the flower in the garden, the stone 
on the mountain top, or the crystal in the bowels 
of the earth, the more closely is the enquirer 
brought in touch with God and his attributes. 

The Bible of Nature and the Bible of True 
Inspiration, of necessity, cannot conflict the one 
with the other ; they should, and do coincide 
and agree. There can be no conflict between 
the Laws of God, Natural or Spiritual. 

The Bible of Nature requires no translator ; 
it only contains facts which we all see, know and 
feel, as exact knowledge. If there appears in 
any translation of the Inspiration a conflict 
between the Laws of God, we may at once con- 
clude that something is wrong with the transla- 
tion, either in its correct understanding or in 
the rendering from the original. 

There may be attempts made, as has been the 
case, to show that the Laws of Nature have 
changed, in order to prop up the flimsy theory 
of the unity of the race by asserting, without 
the possibility of proof, that the Negro's ances- 
tors were white Caucasians, and that change to 
a Southern climate has changed him to a Negro. 
If there was any ground for such an assertion, 



The Bible of Nature. 145 

the reverse should be true, that by returning 
him North, he would again become a white 
Caucasian, which we all know could not be 
possible. The Bible of Nature must be taken 
as the standard of exact knowledge, and all 
other questionable constructions or theories must 
yield conformity to it. This subject will be 
continued under a subsequent head of " Cause 
and Effect." 



THE TWO BIBLE SYSTEMS. 

There are two Bible Systems ; the Bible of 
Inspiration and the Translators Bibles. These 
two systems are based upon entirely adverse 
principles. The Inspiration, from the Hebrew, 
gives a diversity in created origin of mankind, 
while the Translators Bibles, as far as our 
knowledge extends, are grounded upon the unity 
in a single race, of which Adam and Eve were 
the created heads. No two peoples were ever 
more antipodes than these two systems, to give 
information to mankind of the design of the 
great Creator for their benefit. 

The Inspiration sets forth that God created 
the types of mankind substantially as they now 
exist, in numbers, and for an object, while the 
Translators Bibles stultify this broad creation 
and design by declaring tha 4 : God did not do 
what He did do, and so said through Inspiration, 
but contracts this grand act, to the creating of 
Adam and Eve to be the heads of reproduc- 
tion of all types of humanity on earth. This 
announcement is its own refutation, as Adam is 
defined in the Inspiration, Gen.V., 2, as the name 
of a class, and hence could not reproduce a 
human being from Eve. 



148 The Two Bible Systems. 

The Hebrew Inspiration unfolds, on the other 
hand, a magnificent and consistent design in the 
creation of mankind. A Saviour was to be 
evolved in due time, who was to take on the 
human form, in the manner stated. Is it not 
reasonable to suppose that God would make 
some special provision for the accomplishment 
of this stupendous act, and not leave to chance, 
the birth of His only Son among the new-born of 
the earth ? 

The Inspiration tells us that He did make this 
special provision. That He created the heads 
of the Gentile and Hebrew races, and to make 
His act more clear, He gave the na:.ies of the 
Created Heads of this Hebrew-Jewish line, The 
Adam and Eve, the only individuals created 
under a name, whose blood line was to evolve 
the Redeemer and Saviour of mankind. This 
special act of creation is all wiped out in the 
Translators Bibles, the name of The Adam, the 
husband of Eve, has never appeared in any one 
of them. We make this assertion with sincere 
regret, and nothing but a high sense of duty in 
the past has induced us to do so; nor would we 
do it now, but for the plain proof of its correct- 
ness, which we give in the next article. 



THE BIBLE OF INSPIRATION. 

Nothing is more vital to the Christian than the 
true Inspiration of the Bible, and, therefore, to 
determine that point, it should be the first duty 
of every enquirer. It is not our intention to go 
further in this direction than the Created origin 
of mankind, and incidentally to the history which 
follows, as far as completing the genealogy of 
those created heads. Mankind being the subject 
which forms the whole theory of the Bible, every 
item of the Inspiration regarding it should be 
scrutinized with the utmost severity. 

Two points are necessary to be arrived at in 
order to compass a correct conclusion, namely, 
to find out what the Inspiration is in the Hebrew, 
and then determine whether that coincides and 
agrees with the Bible of Nature, where we have 
exact knowledge of the types of humanity, com- 
mencing with the Creation, and continued to the 
present time, and carried on in reproduction 
before our eyes daily. 

There are three verses in the Genesis that 
give all the account we have of the Creation of 
mankind, namely, Gen. L, 26, which gives the 



150 The Bible of Inspiration. 

Creation of Adam ; Gen. I., 27, which gives the 
Creation of The Adam, and male and female ; 
and Gen. II., 22, gives the making of Eve, the 
wife of The Adam. These three verses cor- 
rectly translated from the Hebrew, are as 
follows : 

Gen. I., 26. And God said, Let us make Adam 
in our image after our likeness, 
and let them have dominion over 
the fish of the sea, and over the 
fowl of the air, and over the cattle, 
and over all the earth, and over 
every creeping thing that creepeth 
upon the earth. 

Gen. I., 27. And God created The Adam in 
His own image; in the image of 
God created He him ; male and 
female created He them. 

Gen. II., 22. And the rib which the Lord God 
had taken from The Adam, made 
He a woman, and brought her 
unto The Adam. 

On page 58 will be found who were created 
under the name Adam, and who under the name 
The Adam, and male and female. Under the 
name Adam were created the five Gentile races, 
who have held " dominion " over all the earth 



The Bible of Inspiration. 151 

during all history, and the definition of the name 
is given in Gen. V., 2, as follows : 

"Male and female created he them, and 
blessed them, and called their name Adam, on 
the day when they were created," namely, in 
Gen. I., 26. Thus it will be seen that Adam 
is a plural noun, and is the name of a class 
created. 

The second division of the Creation of man- 
kind was the Creation of The Adam, and male 
and female, which, with the making of Eve, was 
the establishment of the Created heads of the 
Hebrew race. The Adam and Eve being 
representative Hebrews, and the heads of the 
Jewish blood line, which evolved the Saviour, 
and the male and female, the Created heads of 
the Hebrews. 

If the flood had been universal, as has been 
claimed in the translations, all of humanity would 
have been destroyed except Noah and his family, 
and Noah and his wife would have become the 
heads of the human races ; but, the universality 
of the flood is not borne out by the Hebrew Inspi- 
ration. The daughters of The Adam committed 
the heinous offence of marrying into the Gentile 
races, and having children by them, as a punish- 
ment for which offence, God brought on a flood. 



152 The Bible of Inspiration. 

Gen. VI., 7. And the Lord said, I will destroy 
The Adam, whom I have created, 
from the face of the ground, from 
Adam unto beast, and the creeping 
thing, and the fowl of the air, for 
it repenteth me that I have made 
them. 

It will be seen from this, and further examina- 
tion of Gen. VI, and Gen. VII, and Gen. VIII, 
that every The Adam except Noah and his 
family were destroyed for cause, "from Adam 
unto beast." — Adam the Gentiles being the 
boundary on the one side, and beast on the 
other, so that even the Hebrew people were not 
destroyed, and no others except the Jewish line, 
which committed the sin. In fact, all of humanity 
except the descendants of The Adam and Eve, 
remained unharmed. 

. The reader will naturally ask — How do I know 
that these renderings of Gen. I., 26, Gen. I., 27, 
Gen. II., 22, and Gen. VI., 7, are correct, when 
they differ from all the translated Bibles in 
common use that I have ever seen ? We answer, 
that this subject substantially has been presented 
in pamphlet or book form to at least two thousand 
Divines or Hebrew scholars, with the request 
that if we had made any errors or mistakes, that 



The Bible of Inspiration. 153 

we would be truly thankful to have them pointed 
out that corrections might be made. 

Although this request has been run through a 
period of many years, not a single adverse criti- 
cism has been received, but, on the contrary, 
many have coincided and admitted that the 
positions taken are correct. Even this statement 
may not satisfy some readers, and in order that 
they may satisfy themselves, if they do not read 
the Hebrew, we would suggest that they ask any 
Divine, acquainted with the Hebrew, or any 
Hebrew scholar, the following questions : 

Q. Is Adam found in Gen. I., 26, in the Hebrew 
Inspiration, and is its meaning defined in 
Gen. V., 2 ? 

Q. Is The Adam found in like manner in Gen. 

' I., 27 ? 
Q. Was Eve made from the rib of The Adam ? 
Q. Hence, was The Adam the husband of Eve ? 

Q. Was any more of humanity to be destroyed 
than The Adam, as stated in Gen. VI., 7 ? 

If these questions be answered in the affirma- 
tive, the reader will require no further aid in 
rightly understanding this portion of the Genesis, 
and by reading the remainder connected with 
it, he can form his own conclusion as to its 



154 The Bible of Inspiration. 

accuracy and importance. Will these conclusions 
coincide and agree with the Bible of Nature, of 
which they are a part ? 

The Science of Ethnology has established six 
original types of the human family, namely : the 
Caucasian, the Mongolian, the Malay, the 
Indian, the Negro, and the Hebrew. These 
have also varieties in type. We see with our 
own eyes, these types persistently reproduced, 
and all history confirms our present knowledge. 
Then where is their place in the Genesis Crea- 
tion, in order that they may have been continued 
to the present time by reproduction in type ? 

The heads of the Gentile races are found in 
Gen. I., 26, in Adam, while the heads of the 
Hebrew race are found in Gen. I., 27, and Gen. 
II., 22, in The Adam and Eve, and male and 
female, so that the Bible of Nature on these 
points exactly coincides and agrees with the 
Hebrew Inspiration. Here, then, we have exact 
knowledge proving thus far the Hebrew Inspira- 
tion, and as the result, the following genealogies: 

The five Gentile races, trace back their 
genealogies to Adam, in Gen. I., 26. 

The Hebrew, proper, trace back their genealo- 
gies to male and female, Gen. I., 27. 



The Bible of Inspiration. 155 

The Jewish line, which is also Hebrew, is 
plainly laid down in Scripture, and can be 
distinctly traced back to The Adam and Eve, 
giving a clear and unmistakable genealogy of 
Jesus Christ, from them to Joseph and Mary. 

From this it will be seen that there is a solid 
foundation in Natural facts for the Spiritual 
Inspiration of a Bible. 



THE TRANSLATORS BIBLES. 

There seems to be no doubt that the Septua- 
gint was the first compilation and translation 
into Greek of the inspired Hebrew manuscript, 
made 290 years b. c. This was the first Bible 
put in circulation among the Jews, for their 
information of what was contained in the Inspired 
manuscripts, and, of course, only contained the 
books of the old Testament. Considering the 
state of knowledge at that time of the intricacies 
of the Laws of God in Nature, or in other 
words, the reading of the Bible of Nature, it is 
not surprising, that when the translators under- 
took to write of these laws, they were liable to 
make gross errors. 

The Septuagint seems to be responsible for 
the first establishment of a unity of the race in 
Adam and Eve, and from this has followed two 
sets of translations, the Protestant and the Roman 
Catholic versions, each of which follow the mis- 
take of the unity of the race as in the Septuagint 
in substance, but accomplish it by different pro- 
cesses in Gen. I., 26, 27, while both arrive at the 
same result by the flood. 



158 The Translators Bibles. 

As there are but two general Divisions of trans- 
lations distinguished by the mode of making a 
unity of the race, we shall take the King James' 
Bible as the representative of the Protestant 
Division, and the Douay Bible as the representa- 
tive of the Roman Catholic Division. We shall 
also give by name simply the various translations 
of any importance in the two Divisions, that the 
reader may see the diversity of views and con- 
clusions of Christians upon the teachings of the 
Bible. Our investigations must be considered as 
applying alone to statements of Natural facts, 
and not to constructions of any spiritual portions 
of Scripture. We claim that that belongs exclu- 
sively to the Theologians. 

As the Roman Catholic Bibles are the oldest 
translations, they must, of necessity, be first 
considered. The only authorized version of a 
Bible in the Roman Catholic Church is the Latin 
Vulgate, and it was in use as the old Latin Vul- 
gate Bible about two hundred years before St. 
Jerome completed the translation of the present 
Latin Vulgate from the Hebrew and Greek 
manuscripts, in about 400 years a. d. 

Although there have been any number of trans- 
lations from the Vulgate into different languages, 
as the necessity of the case arose, their publica- 
tion has only been approved by Bishops when 



The Translators Bibles. 159 

they agreed with the Vulgate. No authority has 
ever been given by the Holy See for their 
publication as authorized versions, so that the 
Douay Bible now in use throughout the English 
World is not the authorized version of the Roman 
Church, its publication and circulation is only 
permissive by Bishops. Their New Testament 
was translated at Rheims, in 1532, and the Old 
Testament at Douay, in 1509-15 10. 

After the reformation in 1521, the necessity 
arose for a Protestant Bible, and numbers by 
different translators appeared ; Tyndal's being 
the first attempt at Cologne, in English. Although 
what he did was not a complete Bible, he has 
been acknowledged a correct translator as far as 
he went. He look much from Martin Luther's 
German Bible, which was begun before the 
reformation, and finished in 1532. 

Miles Coverdale, in 1535, printed the first 
entire English Bible. 

Mathew's Bible, published in 1537, was a 
revision of Tyndal, and was finished by John 
Rogers. 

Travner's Bible, published in 1539, was the 
Mathew's Bible corrected. 

Cranmer's Bible, published in 1539, was called 
the Great Bible. 



160 The Translators Bibles. 

The Geneva Bible was published at Geneva in 
1560, and was a revision of the Great Bible. 

The Bishop's Bible, published in 1568, was 
also a revision of the Great Bible. 

The King James' Bible, published in 161 1, is 
the authorized version for the Protestant 
Churches. 

The Westminster or Oxford Revision, pub- 
lished in 1886, is a revision of the King James' 
Bible. 

We now give the extracts from the Douay and 
King James' Bibles, that establish the unity of 
the race. 

DOUAY BIBLE. 

Gen. I., 26. And God said, let us make man 
(Hebrew Adam) to our image and 
likeness, and let him (Hebrew 
them) have dominion over the 
fishes of the sea, and the fowls of 
the air, and the beasts, and the 
whole earth, and every creeping 
creature that moveth upon the 
earth. 

Gen. I., 27. And God created man (Hebrew 
The Adam) to His own image; to 
the image of God He created him; 
male and female, created He them. 



The Translators Bibles. 161 

Gen. V., 2. He created them male and female 
and blessed them, and called their 
name Adam in the day when they 
were created. 

Gen. VI., 7. He said, I will destroy man 
(Hebrew The Adam), whom I 
have created, from the face of the 
earth, from man (Hebrew Adam) 
even to beast, from the creeping 
things unto the fowls of the air, 
for it repenteth me that I had made 
them. 

KING JAMES' AUTHORIZED VERSION. 

Gen. I., 26. And God said, let us make man 
(Hebrew Adam) in our image after 
our likeness, and let them have 
dominion over the fish of the sea, 
and over the fowl of the air, and 
over the cattle, and over all the 
earth, and over every creeping 
thing that creepeth upon the earth. 

Gen. I., 27. So (Hebrew And for So) God 
created man (Hebrew The Adam 
for man) in His own image; in the 
image of God created He him ; 
mala and female, created He them. 



162 The Translators Bibles. 

Gen. V., 2. Male and female, created He them, 
and blessed them, and called their 
name Adam in the day when they 
were created. 

Gen. VI., 7. And the Lord said, I will destroy 
man (Hebrew The Adam for man} 
whom I have created, from the face 
of the earth, both man and beast 
(Hebrew from Adam unto beast,, 
for both man and beast), and 
creeping thing, and fowl of the air, 
for it repenteth me that I have 
made them. 

The Westminster or Oxford Revision follows 
the King James' version in these verses, with but 
two exceptions. The translators returned the 
Hebrew word "And " for " So " at the head of 
Gen. I., 27, a material and very important cor- 
rection, fully referred to heretofore. The other 
variation is quite immaterial in using the word 
" ground " for " earth " in Gen. VI., 7. 

In the King James' version the unity of the 
race is accomplished by leaving out of the 
Creative account in Gen. I., 26, the name Adam, 
found in the Hebrew, and substituting "man,"' 
and the same term for The Adam in Gen. I., 27. 
As the word " So" has to be dropped by eccle- 



The Translators Bibles. 163 

siastic authority, and the Hebrew word "And" 
substituted, we make no account of this. In 
addition to this, the destruction by flood of all 
humanity except Noah and his family. Noah, 
by this translation, which is not correct, became 
the head, in reproduction, of the race of man- 
kind. This, if correct, would complete the unity. 

As the account now stands in the authorized 
version, with the restoration of the word "And," 
we cannot imagine how any one could make 
sense out of the two verses. "Man" is made 
plural by "them " in the same sentence in 26 v., 
while in the second, " Man" is made singular by 
the use of the word "him" in the same sen- 
tence. Can any one give a reason why Adam 
and The Adam were left out of these verses by 
translators, without they had an object in doing 
so, especially as only twenty-four verses ahead 
Adam is dropped down into the account for 
no apparent reason, and certainly with no 
explanation of the meaning of the term. 

It is claimed in the authorized version that 
all of humanity had their created origin in Adam 
and Eve, and as we have seen, Adam is the 
created head of the Gentile races, therefore 
Jesus Christ had his created head in these races 
according to this account. But, if the transla- 
tion in this version be taken as correct, Noah 



164 The Translators Bibles. 

became the reproductive head of humanity 
subsequent to that date, and he becomes respon- 
sible for the production of the race-types now 
found upon the earth. 

The Douay Bible makes the unity of the race 
by making "man," in Gen. I., 26, a singular 
noun, and the same in Gen. I., 27, thereby 
showing but one man created. It, in like 
manner with the King James Bible, by an 
incorrect translation, makes the flood universal, 
and Noah becomes the head of the reproduced 
races. 

It will be seen that in neither of the transla- 
tions has the Saviour a defined created head, 
and it is left for conjecture which of the five 
Gentile races Jesus Christ had descended from. 

The reader will observe that the names Adam 
and The Adam were given by God himself, and 
take a far higher rank than other Scriptural 
names given by peoples. It is a grave responsi- 
bility for translators to drop The Adam entirely 
out of sight, and to drop Adam in places and 
retain it in others, whereby the reader is misled 
in his conception of the account, which engenders 
disbelief. 

It would be just as scriptural, if not less so, for 
the translators to drop the names of Eve, Noah, 



The Translators Bibles. 165 

Abraham, David, Daniel, Solomon, and Joseph 
and Mary, and translate them according to his 
will. 

The names Adam and The Adam are the 
rightful property of the reader, and they should 
appear in every Bible in places where they occur 
in the Hebrew. God will take care of a Bible 
in His own words, but the unrest, the non-com- 
munions, the bickerings, open quarrels and 
general contentions in the Christian Churches, 
require some oil to be thrown upon the troubled 
waters. 



CAUSE AND EFFECT. 

That the same cause, operating under the same 
circumstances, produces the same effect, is a 
universally admitted law of Nature, and about 
this there can be no controversy or misunder- 
standing. It is a law in use in our every day 
life, and in all our varied occupations and oper- 
ations — without it we should not be able to 
foretell any result from Natural causes. We 
would sow our fields with grain, with a void con- 
ception whether they would produce any return 
or not. Man would strike his fellow man with 
an axe, without knowing whether it would hurt 
him or not. The father might cut off the head of 
his child, without knowing that it would produce 
death; and so we might go through with a cata- 
logue of every act, and form of act, in which 
matter forms an element, with the same uncer- 
tainty or ignorance of the effect or result, was 
it not for our knowledge of this universal and 
well-understood law. 

It must be distinctly understood, however, 
that the law of cause and effect applies only to 
things and acts of things already created, and 
not to the mode and manner of their creation, 



1CS Cause and Effect. 

as that can only be arrived at by analogical rea- 
soning ; and while the latter may be facts estab- 
lished by this process, they are not facts within 
our actual knowledge. 

It then becomes of the first importance to find 
out, of what cause is made up, how controlled, 
■ and how operated. If we sow, or strike, or kill 
intentionally, we know that the mind conceives 
and designs the act, and the body executes with 
a certainty of the effect. It is then evident that 
cause to produce an effect is the operation of a 
mind to conceive and design the result in 
accordance with knowledge and previous experi- 
ence, and this is applicable to all animate Nature. 

The same law applies to all inanimate things, 
the only difference being the kind of mind 
operating in the causes in the vegetable and 
mineral kingdoms, if we maybe permitted to use 
mind in this connection. To arrive at some 
conclusion on this point, we ask the following 
questions : 

What guides the grain of wheat in its growth, 
and where springs the design ? 

What guides the flower in its charming varied 
colors, and what conceived the beautiful design? 

What guides the crystal in its variety of 
uniform forms in type, and whence springs the 
varied designs ? 



Cause and Effect. 169 

What guides the shooting needle of ice in 
freezing water, and whence the design ? 

We might continue these questions throughout 
the range of Nature, and the answer might be, 
it is the plan and acts of the Creator. Admit 
that this would be the first answer to the ques- 
tions, and we would be compelled to ask another. 
Are these momentary acts of supervision, or are 
they the result of law, made inherent in the 
matter operating them ? 

No one can answer this question, and it is not 
material to us to have it answered, as we are 
certain that the cause produces the uniform 
effect, whatever may be the elements composing 
the causes. 

We incline to the belief that cause is governed 
in the animal, vegetable and mineral kingdoms, 
by what may be termed volition, as a quality 
endowed upon matter, and that the supervision 
of God of all things is to see that these laws, 
established in the Creation, are continued in 
reproduction in uniformity. 

Whether this be so or not, all mankind have 
settled down, and recognize the law, that like 
causes produce uniformly like results, and this 
law is the polar star of our existence. Its 
proper application will solve many doctrines, 



170 Cause and Effect. 

theories, and speculations that have confused 
and mystified the Christian mind, and engendered 
chaos and doubt where order should have 
reigned. 

The Bible of Nature, of which this law is the 
basis, as we have said before, has been and now 
is read by every human being, from the cradle to 
the grave, according to the knowledge each 
possesses. 

The infant has the mind to execute the design 
of obtaining food, and seeks the bottle or the 
breast as the effect of the cause. As the child 
grows in knowledge, he performs every act of 
life according to this same law. He gains infor- 
mation as he grows, and that knowledge and 
experience enables him to cope with life in any 
department of industry or thrift. He then con- 
cludes, and rightly, that he has acquired absolute 
knowledge, which will serve him at all times and 
under all circumstances. He will, however, soon 
learn that the consequences of effects are not 
the law. For however wisely the effects maybe 
designed for good, he will meet with disappoint- 
ments, reverses, and heart-rending scenes. 

He goes on with his designs to produce effects 
almost thoughtlessly, it having become a habit, 
till one day he was pouring water out of a vessel 



Cause and Effect. 171 

onto the ground, and the thought occurred to 
him, why the water went down instead of up. 
He knew no reason himself, because his educa- 
tion had not reached that point, though he knew 
the facts. He betook himself to a learned 
neighbor, who informed him that a distinguished 
scientist named Newton had demonstrated that 
a law of God, called gravity, existed, which made 
the water go down instead of up. 

He then pursued further his studies through 
all the scientific discoveries of the chemists, the 
philosophers, the ethnologists, the botanists, 
mathematicians, the mineralogists, the astrono- 
mers, and all other sciences which have aided in 
developing the Natural Laws of God. When he 
had acquired all this great store-house of exact 
knowledge, he was prepared to read all of the 
Bible of Nature as far as discoveries have gone, 
and, of course, was prepared to read the Genesis 
account of Creation in the Hebrew, which con- 
tains every scientific principle in its equilibrium 
now known. It is doubtful whether any scientist 
of the present day unaided, could write that 
account without an error in some of its finer 
points. 

The intelligent reader can thus judge for him- 
self whether the Genesis account of Creation was 
the product of Inspiration or a literary hit, 



172 Cause and Effect. 

considering that the principles developed there 
are supposed to have been unknown to the writer. 
The salient point to be determined in this con- 
nection is, whether the Created origin of mankind 
in the Hebrew coincides with the Bible of 
Nature on this subject, or do the translations, or 
any one of them, coincide and agree with it. 

We bring forward this law of Cause and Effect 
to prove mathematically, as we believe, that the 
Hebrew Inspiration agrees and coincides exactly 
with the Bible of Nature. 

We will first take up the types of mankind as 
they now exist on earth, and by application of 
the law of cause and effect, trace them back 
through all time to the account of their Creation 
in the Genesis. During all history, these types 
have existed, and no type has ever been known 
to produce another and distinct type. We will 
consider first the Caucasian or white race, the 
most important and controlling one of them all. 
Then what is the cause of the birth of a Caucas- 
ian child ? The child is the effect, and as every 
effect is due to a cause, what is the cause ? 
Education and experience on this point are so 
perfect and universal, that the cause need not 
be stated in terms. Now, if we found that this 
child was the only one ever known to have been 



Cause and Effect. 173 

born from the law of cause and effect, we should 
have no other fact to rely upon. But this is not 
so; some other children were born before, and 
others born after, of the same type, so that the 
law of cause and effect operated just the same 
before as it did after the first effect, a Caucasian 
child always being the same, and consequently 
the cause was always the same. 

Parenthetically, we would say that we do not 
believe that the most earnest supporters of the 
unity of the race, or any one else of that race, 
who was married, would be willing to have the 
law of cause and effect in reproduction of types 
repealed or abrogated, and run the chances of 
having their issue a Mongolian, a Malay, an 
Indian, a Negro, or a Hebrew. It is a funda- 
mental law of the Genesis Creation that all con- 
tinued or reproduced forms in Nature shall be 
" after its kind," and the example of the punish- 
ment by flood for its violation by the daughters 
of The Adam, should be a warning to all who 
disregard or stultify this foundation law. 

The Caucasian white race, as we see and know 
by absolute knowledge, is persistently reproduced 
in pure type throughout the world where they 
exist, and we can trace back by the unerring law 
of cause and effect, from the Caucasian child to 
its cause, the father and mother, and thence back 



1*74 Cause and Effect. 

to their fathers and mothers, and so on till we 
reach the first of the type in the Genesis Creation. 
Nothing but a change of the law of reproduction 
which extends through all Nature, could alter 
this line of Caucasian reproduction in type. This 
chain of the law of cause and effect is made up 
of links welded by the laws of God in Nature, 
and cannot be broken by the sophistries of 
speculation or construction, or by the ignorance 
of Natural Laws by translators. 

The same chain is found in every type of 
humanity, and in every type of the animal, 
vegetable or mineral kingdoms, and therefore 
we have the right to expect to find their Created 
heads in the Genesis account, which we do, and 
clearly find them there. This proves mathemat- 
ically thus far, as we believe, the Genesis Inspir- 
ation, and that being the foundation of Natural 
facts of the Bible of Inspiration, it shows con- 
clusively that this is a solid and true foundation 
for the spiritual revelation. 

Every act in Nature, from the Creation to the 
present moment, has been the output of this law 
of cause and effect, and is absolute knowledge. 
The concrete of these acts and results cannot be 
numbered by any permutations and combinations 
of our arithmetical figures,so that it is bewildering 
to consider this vast store-house of knowledge. 



Cause and Effect. 175 

There is but one great cause and effect not as 
yet referred to, and which has no preceding act 
in type, and none that follows it. It is, however, 
governed by this universal law, as no effect can 
exist without a cause. We see a world and a 
universe as the effect, and by the Nature of the 
laws, there must have been a cause. That cause, 
like all other cases of cause, must have had a 
mind to design, to be executed in accordance 
with the Laws of Nature as the effect. This 
demands a Creator or a God as much as any 
other effect in Nature must alike have a cause. 
We therefore say, that the law of cause and effect 
proves the necessity for and existence of a God 
as a cause, when we see and know by actual 
knowledge the existence of the effect. 

This can be made more clear from analogical 
reasoning. The number of separate causes and 
effects in Nature, since the Creation, may be 
stated as nearly infinite, every one of which is 
acknowledged as true and exact knowledge. Are 
not these almost infinite proofs of a law sufficient 
for our acknowledgment of the one single case 
of cause and effect in the creation of the 
universe ? On any other subject, even of like 
importance and magnitude, we should call it a 
mathematical demonstration. 



CREATION MAKERS. 

The most numerous class of Creation makers 
have been the Translators of the Scriptures, in 
making the unity instead of the diversity of 
races in the human family, that being the most 
important element of creation. We believe, 
however, that they are not wholly responsible 
for this error — Education is a tyrant, especially 
upon the subject of Holy Writ. The machinery 
of the churches has confined education to given 
lines, and the Clergy have been educated to 
those lines and are expected to teach within 
them, or be charged with and expelled for 
heresy. 

It is, therefore, dangerous for a clergyman 
belonging to any denomination to teach any 
doctrine not laid down as his guide, whatever he 
may think or conclude to the contrary. This 
would seem to be a stern necessity, in order to 
maintain a system and uniformity of instruc- 
tion. These facts are apparent from what we 
see daily of the charges and counter-charges of 
heresy in some denominations of Christians, who 
seem to be dealing in differentials as the rule. 

While all Christian churches have the same 
creed., the man-machineries of many of them 



178 Creatio?i Makers. 

have amplified it to such an extent that it would 
seem to an outside observer, that these denomi- 
nations were striving to have their own Bible 
and their own creed. 

This state of things will continue and grow 
worse as long as individual ideas are substituted 
for the pure creed ; and, until we obtain a Bible 
which will inspire belief in its accuracy of 
Inspiration, instead of disbelief — or, in other 
words, until the Bible of Inspiration coincides 
and agrees with the Bible of Nature, which we 
know is exact knowledge. When and how this 
can be brought about is a vexed problem. 

There have been various speculations and 
theories as to the mode and manner of Creation, 
and various methods concocted to harmonize 
them with the Genesis account. If the Genesis 
account be correct, there is no sound reason for 
any effort to harmonize some other account with 
it, for the simple announcement to endeavor to 
harmonize indicates a conflict. Among the 
most important of these theories are those of the 
Geologic and Evolution theories. The Geo- 
logic theory is rather on the wane, and the 
Evolution theory is coming forward to take its 
place. 

It is very difficult to state in terms the exact 
principles claimed by each. The Geologic 



Creation Makers. 179 

theory requires so many suppositions and as- 
sumptions in order to make even a plausible 
connection possible, that a settled and scientific 
mode of Creation, without the violation of 
Natural Law, cannot be arrived at. 

The whole theory from beginning to end 
is based on appearances of created forms, and 
the science so called is simply mineralogy, with 
these appearances added to show the mode and 
manner of creating minerals and metals, and 
from these to reason as to the mode and manner 
of creating all other existences. 

The Geologist first assumes a state of fusion, 
and then cooling of the mass of the earth, and 
this supposition is made from certain appear- 
ances in the primary rocks. We need not ask 
what became of the water gases and the easily- 
fused metals and minerals, all of which have a 
different point of fusibility. 

The next supposition is, that rocks called 
sedimentary, were deposited by degrees by 
water rubbing against something, and the debris 
settled into layers, and from these appearances 
they draw this conclusion. In order to gain 
time for these operations, which required millions 
of years, they have to make the Scriptural day 
referred to everywhere in Scripture, and espe- 



180 Creation Makers. 

cially in the Ten Commandments, an elastic 
rubber string of no defined length or elasticity. 
Then to apply the acknowledged law of cause 
and effect, how can they account for the almost 
infinite variety of existing rocks from the same 
cause ? But, they say, the various fossils found 
in these rock formations, determine their pre- 
cedence and age. Can any Geologist determine 
from appearances a created fossil from one 
which followed the laws of cause and effect ? If 
two men were presented to him, the one created 
and the other reproduced by the law of cause 
and effect, could he tell from appearances which 
was which ? 

The assumption that God did not make the 
fossil as He made all other things which are 
reproduced, is the vital and controlling assump- 
tion of the so-called science of Geology, and 
until it can be shown otherwise, Geology has no 
standing as a science further than simple miner- 
alogy. 

In discussing the Geologic theory, we are 
aware that we run counter to the teachings in 
many institutions of learning and the opinions 
of many learned and scientific men ; and on the 
other hand, there is probably an equal number 
who do not accept the theory. Nothing but the 



C?-eation Makers. 181 

necessity of a full discussion of the subject in 
hand, has led to a reference to the theory at all. 
The opinion, however, of one man, will probably 
not produce a ripple on men's convictions in the 
premises 

EVOLUTION. 

A theory that claims as its salient point that 
God did not make the created man in full and 
perfect form as he is now on earth, but experi- 
mented by first creating what had no semblance 
to a man, and by degrees and thousands of 
years trying, brought forth something resembling 
a man, and then jumping the chasm of the 
"missing link," seize on to other forms still 
more resembling man, till the real man is finally 
reached and made in the image of God, is at 
least not a concluded theory, as the missing link 
is still wanting. 

The theory is degrading to the wisdom of 
God's design and power to execute that design, 
and lowers Him to that of an experimentalist, 
placing Him in the same rank with the student 
sculptor, who at first moulds his clay into fancied 
forms, and after years of labor and trials is 
finally enabled to arrive at his original design 
of exactness in beauty of the human being, after 
the image of God. 



182 Creation Makers. 

Evolution is an attractive word, and it is 
attractive because it is a true term, if no other 
meaning is attached to it, which it does not 
deserve. All things are evolved from the hand 
of God, or by reproduction in type. But the 
deduction from this theory is, that types have 
been evolved from other and distinct types, till a 
perfect type in the present complete form of 
man was obtained. Thus God's design to make 
man, started, as is claimed, in a type of the 
Molusk, and by successive jumps to other types 
till the monkey type was reached, and then 
again, by successive jumps in the monkey types 
to the highest type of the monkey races. 

Unable to go further and show that man is a 
monkey or a monkey a man, the theorists ack- 
nowledge that the link-type to do this is wanting, 
and here they are compelled to acknowledge 
Scripture teachings and the law of cause and 
effect, that God did make man, and did do 
so in the manner therein set forth. It may be 
a matter of pride for those favoring the theory 
of evolution, to boast of their aristocratic ances- 
tors having been evolved from this monkey and 
snail business, but to those who regard this 
theory as humiliating to the power of God, and 
as violating all His Natural Laws upon the sub- 
ject, it is regarded as a criminal libel against 



Creation Makers. 183 

Him. Those Christians who love the Saviour, 
are overcome with disgust at the bare announce- 
ment, that He, the purest, and most exalted 
conception by God of the human form, should 
have sprung from the lowest animal type of His 
creation. 

That there have been improvements in types 
will be acknowledged by all, and that these 
improvements have naturally altered the origin- 
al forms. But there is a material difference 
between improvement in type, and evolution of 
one type from another and distinct type. Im- 
provement in type does not make a new type, 
no more than the cleaning of a rusty stove 
makes a new stove. 

Creation-making is the assumption of the 
powers of God. We shall never know why He 
made this or made that, nor determine the 
reason or manner of making each individual 
thing, except so far as such thing is a neces- 
sary element of the whole. It would be truly 
gratifying if we could have one uniform Bible 
for all Christian churches, and until we do, 
there will be a suspicion resting, that many 
of them or some of them is wrong, and this 
suspicion and uncertainty will continue to the 
detriment of mankind, until all Christendom 



184 Creatio?i Makers. 

shall have a Bible bereft of apparent errors, and 
which shall coincide and agree with the Bible of 
Nature, the only source of exact knowledge we 
have. The intelligence and progress of the 
Nineteenth Century would seem to demand a 
change. 




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